punishment or destruction that will light upon that city shall be such that the destruction of Sodome shall appear to have been more tolerable then that See note on c. 3. c. 16. Behold I send you forth as sheep in the midst of wolves note f be ye therefore wise as serpents note g and harmlesse as doves Paraphrase 16. And therefore though ye may be allowed to be as prudent and wary as may be to preserve your selves because they among whom you goe are ravenous as wolves yet ye must most strictly preserve your mildnesse and meeknesse 17. But beware of men for they will deliver you up to the councels and they will scourge you in their synagogues Paraphrase 17. Your greatest danger will be from the Men as they are called 1 Pet. 2. 4. those you wott of of the Jewish Sanhedrin and Consistories for you shall be accused and brought before them who if your offences be not conceived capitall shall scourge you according to Deut. 25. 2. in their assemblies 18. And ye shall be brought before governours and kings for my sake for a testimony against them and the Gentiles Paraphrase 18. But if they desire to have you punisht capitally they will remove you from thence to the Roman governours requiring you to be put to death as 't was with Christ Joh. 18. 30. And this carrying you from the Jewish to the Heathen from one Tribunal to another will be a means to proclaim and testifie the Gospel to Gentiles as well as Jewes 19. But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak 20. For it is not ye that speak but the Spirit of your Father that speaketh in you Paraphrase 19 20. Make no provision beforehand what answers ye shall give ye shall at the time be directed what answers to make And how suspicious soever ye may be of your own abilities yet this need not trouble you for God will enable you to speak that which is most sit and proper to be spoken by you and sure they that have God to enable and direct them need not fear they shall want answers 21. And the brother shall deliver up the brother to death and the father the child and the children shall rise up against their parents and cause them to be put to death Paraphrase 21. And one Christian at least such as pretend to be so shall accuse and deliver up another to the persecutors and forgetting all natural affection the nearest kindred shall mischief one another and cause them to be put to death See c. 24. 9 10. 2 Tim. 3. 3 4. 22. And ye shall be hated of all men for my names sake but he that note h endureth to the end shall be saved Paraphrase 22. And the Jews wheresoever you come shall persecute you for preaching of Christ but there is a fatall day approaching for these Jewes and they that in despight of all these persecutions v. 18 19 20 21 22. shall stick fast to their Christian profession they shall beside their crown in another world have a remarkable deliverance here out of that destruction which universally lighteth upon all others 23 But when they persecute you in this city flee ye into another For verily I say unto you You shall not have gone over the cities of Israel till the son of man be come Paraphrase 23. When they thus persecute you in one city you may flee to another and be assured from me that by that time you have gone through all the cities of the Jewes v. 6. this fatal day shall come upon your persecutors see note on h. 24. The disciple is note i not above his master nor the servant above his Lord. Paraphrase 24. How reasonable it is for you to expect this ill usage among men ye may judge by what ye see already and shall more largely hereafter discern to befall me The disciple cannot in reason expect to be better used then his master nor the servant then-his Lord. 25. It is enough for the disciple that he be as his master and the servant as his Lord If they have called the master of the house Belzebub how much more shall they call them of his houshold Paraphrase 25. The most that a disciple or servant can aspire to is to come to his masters perfection Lu. 6. 40. And if they have called me Belzebub how much reason have you to expect that they shall deal with you as with the wicked'st Apostates in the world revile you proportionably in your places and orders 26. Fear them not therefore for there is nothing covered that shall not be revealed and hidden that shall not be known Paraphrase 26. Be ye therefore courageous not terrified by any thing that can befall you this fear or foresight of the danger must not make you conceal any thing that I have taught you See Mar. 4. 22. 27. What I tell you in darknesse that speak ye in light and what ye hear in the note k eare that preach ye upon the house tops Paraphrase 27. And therefore what I say now in parables to you doe ye courageously publish to all and what I more privately impart to you as my disciples and not to the multitudes c. 5. 1. doe you stand on the top of the houses and proclaim from the battlements to the people in the streets as publickly as ye can 28. And fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Paraphrase 28. And never be afraid of any man armed with the most power or malice for the utmost he can doe is to kill your bodies but your souls he cannot touch And what an improvidence would it be in you if to escape those terrors ye should neglect your duty and so incurre that farre greater danger from God who hath imployed you whose punishments are farre more terrible casting unprofitable servants bodies and souls into eternal misery and torment 29. Are not two sparrows sold for a note l farthing and one of them shall not fall to the ground without your father Paraphrase 29. Besides consider that all the power of men whom ye can fear is restrained and bounded by God on whose messages you goe if he see it most for his glory and your good to permit them to kill you what reason can you have to be afraid of death and if he see it not fit thus to permit be confident they shall never be able to touch you 'T is not all the malice of men that can extend farther then Gods providence sees fit to permit and order even in the least matters 30. But the very hairs of your head are all numbred Paraphrase 30. God hath the knowledge and care and over-ruling of all the least things that belong to you or shall befall you 31.
as actually present whom all others foretold as future and at a distance 14. And if ye will receive it this is Elias which was for to come Paraphrase 14. And whether you will or will not receive him take it how you will This is that Elias prophecied of in Malachy to usher in a new state and the Messias the prince of it 15. He that hath ears to hear let him hear Paraphrase 15. And the embracing of his doctrine or message is a matter of huge concernment and they that doe not embrace it will not excuse themselves from the crime and punishment of obstinate wilfull blindnesse 16 But whereunto shall I liken this generation It is like unto note g children sitting in the markets and calling unto their fellowes 17. And saying we have piped unto you and ye have not daunced we have mourned unto you and ye have not lamented Paraphrase 16 17. the chief men of this age among the Jewes the Pharisees c. Their dealing with John and Christ is just the same that ye have seen boyes playing in the streets sportingly complain of telling their fellows that they will doe nothing as they should neither follow them in their mirth not their sadnesse For just so these whatsoever kind of messages God sends to them they respect and obey them not nay some great exceptions still they have to the messengers to contrary sorts of them contrary exceptions first one exception they have to John and then another quite contrary to Christ 18. For John came neither eating nor drinking and they say he hath a devil Paraphrase 18. If John use a diet more austere then ordinary then they that are the wise men among you Pharisees Doctors of the Law look on him as a mad man a melancholy hypocondriacall person See Joh. 7. 6. 19. The son of man came eating and drinking and they say Behold a man gluttonous and a wine-bibber a friend of Publicans and sinners but wisdom is justified note h of her children Paraphrase 19. And if Christ come using the ordinary diet of men and eating promiscuously with all company they censure him as a loose person and a favourer of such And so Christ and his forerunner the Baptist and in them two the wisedome from above divine knowledge or the Gospel of Christ is by this means justified testified approved to be that which the Gospel of Christ was foretold to be v. 5. contrary to the wisedome of the world embraced generally by none but the meanest and most despised the Publicans and people and they generally receive it 20. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Paraphrase 20. the places of note cities or townes or regions wherein he had done the greatest miracles in most abundance that after all this they did not amend their wicked lives according to his doctrine 21. Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes Paraphrase 21 heathen cities neer you whence they came out jin troops Mar. 3. 8. 22. But I say unto you It shall be more tolerable for Tyre and Sidon at the day of judgment then for you Paraphrase 22. The judgment or punishment which befalls meer heathen cities shall be easier or lesse then that which expects you 23. And thou Capernaum which art exalted unto heaven shalt be brought down to note i hell for if the mighty works which have been done in thee had been done in Sodome it would have remained untill this day Paraphrase 23. And thou Capernaum the place of my abode which hast been so honour'd and favour'd by me beyond all other places and hast received such spiritual advantages shalt be brought to destruction and desolation suddenly humbled as low as thou wert highly advanced for if the miracles done in thee on design to reform thee had been done in Lots time for the reforming of Sodome and Gomorrah Sodome would certainly have reformed and so should not have been destroyed 24. But I say unto you that it shall be more tolerable for the land of Sodome in the day of judgment then for thee Paraphrase 24. And therefore you in all reason are to expect a sadder destruction and vastation then that which befell Sodome and Gomorrah 25. At that time Jesus answered and said I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Paraphrase 25. About that time it was that Jesus upon some occasion taken probably that of v. 19. founded on the close of v. 5. his being received by the meaner and refused by the higher sort brake out into an affectionate expression of thanks to God that those mysteries of the Gospel which the wise men of the world despised and were thereupon given up by God to their own wilfull blindnesse were yet by him revealed to the meanest and most ignorant that is that God had so disposed the way to heaven that the most ignorant and most humble not the most illuminated and most proud were most ready to receive and embrace it 26. Even so Father for so it seemed good in thy sight Paraphrase 26. This is an act said he of thy free and undeserved mercy O Lord to some and of thy just desertion to others 27. note k All things are delivered unto me of my father and no man knoweth the son but the father neither knoweth any man the father save the son and he to whomsoever the son will reveal him Paraphrase 27. All that come to me and believe on me are by my father enlightening and stirring up their hearts and using all powerfull means to that end brought and delivered unto me and none acknowledgeth me but the Father and those who by the miracles c. which my Father enableth me to doe are attracted to me As on the other side none acknowledgeth the Father in that manner as he now requires to be acknowledged but the Son and he that believes his preaching of him Wherefore 28. Come unto me all ye that labour and are heavy laden and I will give you rest Paraphrase 28. that are now engaged in a sad drudging course of service and slavery to Satan and I will entertain you into a cheerfull pleasant not only supportable service 29. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your soules Paraphrase 29. Put off your present servitude and exchange it for my yoke exemplified to you by my self in mine own meeknesse and humility and you will find a strange exchange refreshment in stead of weatinesse which came from your former course 30. For my yoke is note l easie and my burthen is light Paraphrase 30. For my service
which will be an occasion to them to reject and sin against my doctrine goe and cast an angle into the lake and the first fish which thou catchest when thou openest his mouth thou shalt in it find a piece of money worth two shillings sixpence which makes two didrachmes or head-mony for two persons Annotations on Chap. XVII V. 10. Elias must first come By this question of the three Apostles made unto Christ at his coming down from the mount may be collected what was the prime matter of the discourse betwixt him and Moses and Elias v. 3. For that their question should referre to Christs resurrection from the dead incidentally mentioned v. 9. is not possible because the Scribes did not beleive that the Messias should die or rise nor consequently that Elias should come before that Of this discourse what was the subject matter of it there is nothing said either in this Gospel or in that of Saint Marke but only this that the disciples asked him saying Why then say the Scribes that Elias must first come By the Scribes are here meant their Doctors of the Law those that were skilfull not onely in the Law but in the doctrine of the whole old Testament and so of the Prophets among whom Mal. 4. 5. they found that Elias was to come before a set time or period that is before the great and dreadful day of the Lord This therefore being it that was asserted by the Scribes the great and dreadful day of the Lord the thing before which said they Elias must first come and the Disciples question Why then do they say that Elias must first come being an objection against what they had heard discoursed of in the mount it necessarily follows that that which was discoursed of in the mount was the approaching of that great and dreadfull day of the Lord. Now what is meant by this great dreadfull day of the Lord appears by the first 2 d 3 d verses of that Chapt. Behold the day cometh that shall burn as an oven all the proud yea all that doe wickedly shall be as stubble and the day that cometh shall burn them up that it shall leave them neither root nor branch But unto you that fear my name shall the sun of righteousnesse arise with healing in his wings and ye shall goe forth and grow as calves of the stall and ye shall tread down the wicked for they shall be as ashes under the soles of your feet in the day that I shall doe this saith the Lord of hosts What was the ultimate completion of this Prophecy and of the like Joel 2. 11 22 23 33. though Elias be not mentioned there is clear enough the eradication of the wicked obstinate Jews v. 1. and the delivery and preservation of all the humble faithful penitents out of that destruction v. 2. together with the advantages that should come to the faithful by that means as from a victory over enemies and persecutors v. 3. So in Joel the fire devoureth before and the flame consumeth behinde the land from a garden of Eden becomes a desolate wildernesse yea and nothing shall escape them v. 3. and much more to the same purpose noting the utter destruction of the Jews and then Fear not O land be glad and rejoyce for the Lord will doe great things v. 21. Be not afraid v. 22. be glad ye children of Sion v. 23. and ye shall eat in plenty and be satisfied and praise the name of the Lord that hath dealt wondrously with you and my people shall never be ashamed v. 26. And it shall come to passe that whosoever cals upon the name of the Lord shall be delivered for in mount Sion and in Jerusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call These two then being the parts of that great and dreadfull day the destruction of the unbeleiving Jewes that stood out and persecuted and crucified Christ and Christians and the rescue of a remnant the persevering beleivers and John Baptist being the Prophet sent into the wildernesse like Elias to foretell this destruction and to preach Repentance for the averting of it there is little reason of doubting but that that Prophecy of Malachy was exactly thus fulfilled and that consequently this was the matter of the discourse of Elias and Moses with Christ though as in a vision somewhat obscurely and darkly delivered upon which the Disciples discerning this to be the day spoken of by Malachy but not discerning that Elias was yet come and so that that precedaneous part was yet fulfilled ask Christ this question why then 't is resolved on by all that Elias must first come first that is before this great and terrible day of the Lord which they now heard was approaching and had nothing to say against it but the known Scripture-prediction that Elias was first to â—ome That which hath been thus explained from this advantage of the Disciples question is indeed the very same with what Saint Luke the onely one of the four Evangelists that mentions any thing of this discourse of Elias and Moses with Christ relates of it c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they related his exodus or going out which he should accomplish at Jerusalem which that it agrees perfectly with what hath here been said see Note on Luke 9. c. and 2. Pet. 1. c. And for this discourse Elias indeed and Moses were fit persons to be brought in in a vision to deliver it because Elias was he that call'd fire from heaven upon the enemies of God and so might fitly represent the destruction of enemies and Moses beside the destructions wrought on the Aegyptians and Pharaoh deliver'd the Israelites out of that thraldome and persecution indured there and so was fitly chosen to represent the deliverance and rescue of true patient persevering beleivers V. 11. Restore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is rendred by Hesychius and Phavorinus to finish or perfect 'T is true indeed the ordinary books read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is a false reading as it is evident by that which it immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive signifies perfection completion According to this notation of the word this would be the importance of the place he shall finish or perform establish settle all things both perform all that was prophesied of Elias at his coming and cloze and shut up the first state of the world that of the Mosaical oeconomy making entrance as an harbinger on the second that of the Messias In this sense it is that it is said that the law and the Prophets were untill John noting him to be the conclusion and shutting up finishing and closing that state and that was to be the office of Elias under whose name John was prefigured And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies Acts 3. 21. the establishing setling completing or fulfilling
of mine and so to be lookt on by you as the dictate of Gods Spirit and not as any invention of your own and so without feare or diffidence to be delivered by you 12. Now the brother shall betray the brother to death and the father the son and children shall rise up against their parents and shall cause them to be put to death Paraphrase 12. And these prosecutions and bringing you before tribunals yee must look for from those that are nearest to you from Jewes of your closest alliances 13. And ye shall be hated of all men for my name sake but he that shall endure to the end the same shall be saved Paraphrase 13. And indeed from all sorts of men the true Christian Professors must look for very sharp opposition All which must not be matter of discouragement to you for it will be so ordered by the providence of God that the adhering constantly to Christ will be of all other things the most probable way to deliver you from the present dangers that shall overwhelme the unbelievers and Apostates and the onely sure way of making you eternally happy see Mat. 10. 22. note h. whatsoever your sufferings be 14. But when ye shall see the abomination of desolation spoken of by Daniel the Prophet standing where it ought not let him that readeth understand then let them which be in Judea flee to the mountains Paraphrase 14. the Roman army see note on Mat. 24. f. like that which Daniel spake of besieging Jerusalem that holy city towards which the Gentiles ought not to be suffered to approach c. what ye read in Daniel of other times have here a farther completion then be sure ye get you out of Judea see Mat. 24. g. 15. And let him that is on the house top not go down into the house neither enter therein to take any thing out of the house 16. And let him that is in the field not turn back again to take up his garment Paraphrase 16. get away with as much speed as possibly he can and not venture the hazard of his life to save any thing that he hath 17. But wo to them that are with child and to them that give suck in those days 18. And pray ye that your flight be not in the winter Paraphrase 17 18. And the hast will be so great which will be necessary in this conjuncture of time that they that have encumbrances about them to stop that haste as for example women with child or that give suck or any else in case it happen to be in the winter will be much endangered by it 19. For in those days shall be affliction such as was not from the beginning of the creation which God created unto this time neither shall be Paraphrase 19. For they shall be days of most heavy affliction and pressure such as never were and never shall be parallel'd in any time 20. And except that the Lord had shortned those days no flesh should be saved but for the elects sake whom he hath chosen he hath shortned the days Paraphrase 20. Such fury of the zelots such intestine tumults and horrid cruelties and such forein close sieges from the Romans and from thence miserable famines and plagues that it will be imputable as an especiall act of Gods over-ruling providence if there be one Jew left undestroyed But t is foretold by the Prophets that a few shall escape and that all the Jews should not be utterly cut off see Mat. 24. 22. and note k and for the fulfilling that prophecy care shall be taken for the preserving of some those especially who shall adhere constantly to the obedience and faith of Christ 21. And then if any man shall say to you Lo here is Christ or Lo he is there believe him not Paraphrase 21. And so ye are neerly concerned to be carefull that ye run not out after any deceivers 22 For false Christs and false prophets shall rise and shall shew signes and wonders to seduce if it were possible even the very elect Paraphrase 22. that they may or such as may 23. But take ye heed behold I have foretold you all things Paraphrase 23. Remember I have forwarned you 24. But in those days after that tribulation the Sun shall be darkned and the Moon shall not give her light Paraphrase 24. Mat. 24. 29. 25. And the starres of heaven shall fall and the powers that are in heaven shall be shaken Paraphrase 25. the hosts of heaven see Mat. 24. 29. 26. And then shall they see the son of man coming in the clouds with great power and glory Paraphrase 26. See note a. and on Mat. 24. 6. and v. 30. note 0. and Mat. 26. 64. and Praemon to Revel 27. And then shall he send his angels and gather together his elect from the four winds from the uttermost part of the earth to the uttermost part of heaven Paraphrase 27. from one end of the world to another See Mat. 24. 31. 28. Now learn a parable of the figtree When her branch is yet tender and putteth forth leaves ye know that summer is near 29. So ye in like manner when ye shall see these things come to passe know that it is nigh even at the doores Paraphrase 29. The like judgment may ye make by these signes and prognosticks to discern when this vengeance comes near 30. Verily I say unto you That this generation shall not passe till all these things be done Paraphrase 30. To which I farther adde that it shall be within the life time of some now living and here present within thirty or forty years this is sufficient warning for you and answer to your question v. 4. 31. Heaven and earth shall passe away but my words shall not passe away Paraphrase 31. And do not ye doubt of the truth of it for it is irreversibly set 32. But of that day and that houre knoweth no man no not the Angels which are in heaven neither note b the Son but the Father Paraphrase 32. But of the point of time when this shall be no created understanding knowes no not Christ himself according to his humane nature 33. Take ye heed watch and pray for ye know not when the time is Paraphrase 33. And this on purpose thus concealed to lay the greater obligation on all to be perpetually watchfull and diligent to behave themselves like Christians 34. For the son of man is as a man taking a farre journey who left his house and gave authority to his servants and to every man his work and commanded the porter to watch 35. Watch ye therefore for ye know not when the master of the house cometh at even or at midnight or at the note c cock crowing or in the morning Paraphrase 35. at nine at night or at twelve or at three or at six in the morning 36. Lest coming suddainly he find you sleeping Paraphrase 36. Lest he come at a time when ye least expect
flesh his entring on his kingdome and as a branch of that his coming to be avenged on his crucifiers Matth. 24. 1. so the last daies here signifie peculiarly the time beginning after the Resurrection and Ascension of Christ as here appears by the powring of the Spirit and the prodigies ver 19. before the great and terrible day of the Lord ver 26 that is this destruction of Jerusalem So 2 Tim. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last daies that is not long after the Resurrection of Christ should come those hard times to wit before the destruction of the Jewes and so in the latter times 1 Tim. 4. 1. So Hebr. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies of the Messias and 1 Cor. 10. 11. we that is Christians on whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the ages are come So Jam. 5. 3. speaking of the wealthy Jewes he saith that they have treasured up their wealth as fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or against the last daies that is against those times of destruction when their wealth should but doe them mischief mark them out for prizes and preyes before other men So 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last time noting no question that time then at hand wherein the incredulous Jewes should be destroyed and the believers rescued out of their persecutions and dangers which is there denoted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance ready to be revealed according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formerly mentioned Lu. 13. 23. a. and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. after a little time yet of temptations or sufferings So again for the time of Christ in generall 1 Pet. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 Pet. 3. 3. and Jude 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the more speciall sense that there should be Atheisticall scoffers that should accuse Christ of breaking his promise in coming to avenge himself on the crucifiers and to rescue the Christians from their persecutors So 1 Joh. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the last hour to the same sense of that approaching judgment which was then yet neerer at hand And all this taken from that prophecy of Moses Deut. 31. 29. Evil will befall you in the latter daies In reciting this parcell of Joels prophecy it may not be unworthy our notice that where the Prophet mentions the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible day of the Lord the Hebrew word being regularly derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to feare and accordingly 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearfull and so by the Syriack also yet the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous or notable as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see to behold to observe so Deut. 1. 19. where the Hebrew hath that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrible wildernesse the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious or notable so 2 Sam. 14. 15. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made me afraid they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see me as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet from them Saint Luke here reteines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and conspicuous or notable The account of this is cleer 1. because those for whose use he wrote this book made use of the LXXII for whom therefore he was to recite it as there he found it 2. because this Greek did very fully expresse what was designed in the Hebrew the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observable notable illustrious being perfectly applicable to fearfull as well as gratefull appearances and when it is so expressing the great terriblenesse and dreadfulnesse of them V. Paines of death The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord or band and a pang especially of women in travail Hence the Septuagint meeting with the word Psal 18. 2. where it certainly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords or bands have yet rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs and so again 1 Kin. 20. 31. and in other places and from their example here S. Luke hath used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pains or pangs of death when both the addition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being holden fast doe shew that the sense is bands or cords V. 38. Gift of the Holy Ghost What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of the holy Ghost signifies in relation to the persons that here are spoken to as many as should now repent and believe on Christ is apparent by the processe of the story There were that day three thousand which received the faith of Christ ver 41. and these associated and joyned themselves with the Apostles ver 42. and that in a wonderfull charitable manner had all things common c. ver 44. In the third chapter the Apostles work that cure on the impotent man and on that occasion preach Christ to the Jewes again and chap. 4. the Sanhedrim c. apprehend them and upon consultation dismisse them again and they return to their auditors the believers foremention'd ver 23 24. And they blessing and praising God and applying the Psalmists predictions to their present condition and praying to God for his powerfull assistance to propagate the Gospel it follows ver 31. that as they prayed the place was shaken in like manner as chap. 2. 2. when the holy Ghost descended on the Apostles and they were all filled with the holy Ghost that is certainly all the believers foremention'd not the Apostles who were thus filled before And so this promise of S. Peters was punctually fulfill'd upon them What the effect of this gift was among them is no farther there set down then that they spake the word of God with boldnesse that is they were wonderfully confirmed by this means in their assurance of the truth of the Gospel and so making no question of the truth of what they had learn't from the Apostles they spake of it among themselves and to others with all cheerfulnesse and confidence despising the terrors of the Jewes as they did their worldly possessions ver 32. and continuing that high pitch of charity which had before been observed to be among them chap. 2. 44. And so thus farre this gift of the holy Ghost signifies no more then a miraculous Confirmation of these believers formerly Baptized in the faith and Christian practises which they had received but this no doubt then attended with other extraordinary gifts of the holy Ghost in respect of which they are there said to be fill'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the holy Ghost And then the onely difficulty will be what kind of gifts these were whether inward or outward For both these are promised indefinitely to believers
signifying height and Athas God yet there is little doubt to be made but the word is a corruption in the vulgar and so in the shepheards use of it for Maranatha here The onely thing remaining of difficulty is how supposing this a form of Excommunication it can here be appliable to the not loving of Christ which being a sin of the heart seems not to be capable of any judges cognizance nor consequently of their censure But it must be observed that the love of Christ signifies that perfect love that casts out fear and contains in it the confession of Christ adhering and cleaving to him as to love a master Mat. 6. 24. is to hold to him in that verse the not loving of Christ is the denying of him in time of trouble and signifies here him that was trainted with the error of the Gnosticks and so would not confesse Christ in time of persecution see Note on Rev. 2. b. and then there is nothing more reasonable then that the Apostle having written this whole Epistle against the schismes and vicious practices and heresiesi nfused into the Church of Corinth by these men should conclude with a denunciation of the highest degree of Excommunication against all those who shall thus renounce Christ and fall off to these damnable heresies denying the Lord that bought them 2 Pet. 2. 1. THE note a SECOND EPISTLE OF PAVL THE APOSTLE TO THE CORINTHIANS THE occasion and time of writing this Second Epistle are the onely things which will here be necessary to be premised and both of these may probably be discovered At the end of his three years stay in Asia when he was now hastening toward Jerusalem 1 Cor. 16. 8. that is An. Ch. 54. he had before his departure from Ephesus see Note a. on the title of 1 Cor. written his first Epistle to them for the checking of many enormities among them which Stephanas and Fortunatus and Achaicus had brought him word of And when the successe of that Epistle of his was soon declared unto him by Titus how that the Censures inflicted on the offenders had reduced many and that there was a very discernible reformation wrought amongst them by these means he makes all hast assoon as he had received this account to send this second milder Epistle unto them to qualifie the seeming severities of the former and to take off the Censures again from those that had thus seasonably been reform'd by them c. 2. 7. and 10. This shewes that it was written within a short time after the former And the same also appears by the solemn mention of the danger which he had pass'd at Ephesus which he had but intimated in the former Epistle c. 15. 32. but now enlargeth on it at the beginning of this Epistle c. 1. 8. and c. 4. 7 c. viz. that caused by Demetrius and the silver-smiths Act. 19. 24. in which he had like to have been brought to the Theatre to combat with wild beasts and escaped narrowly with life which deliverance of his was it seems now fresh in his memory and fit to be recounted by him again and again and to be thankfully acknowledged by all that had any interest in him As for the point of time wherein it was written it may be thus probably collected In this Epistle c. 2. 12. he mentions his being at Troas to preach the Gospel and his good successe in converting many which is the meaning of the doore being opened him in the Lord from thence he saith he hastened to Macedonia on purpose to meet Titus and understand from him the successe of his former Epistle to these Corinthians and there it seems he found him and presently dispatch'd this second Epistle to them which is accordingly in the Subscription of it dated from Philippi in Macedonia by Titus and Lucas That this was done in that journey set down Act. 20. in the beginning there is no question but in what verse of that chapter this his being at Troas mention'd here c. 2. 12. is described that is the only difficulty That it is not to be referred to that mention of Troas Act. 20. 6. appears by this that there they came from Philippi that is from Macedonia to Troas but at the point of time mention'd in this Epistle 't is evident they went from Troas to Macedonia Again in that verse of the Acts they stayed at Troas but seven daies and in those daies the disciples came together to break bread on the Lords day and Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discoursed to them till midnight All which supposeth them of Troas to have formerly received the Gospel whereas at his being in Troas which is mention'd in this Epistle he seems to have first revealed the Gospel unto them the doore which was then opened unto him being the first reception of the Gospel in that place It is therefore most reasonable to suppose this his being at Troas to be contained Act. 20. 1. in his passing from Ephesus the Metropolis of Asia into Macedonia That Troas was not so much out of the way betwixt these two but that by it he might passe from one to the other appears in the following verses for in the return from Macedonia v. 3. into Asia v. 4. they are all found at Troas v. 5 and 6. and from thence it is as clear that Troas might be taken in his way v. 1. as he went from Ephesus to Macedonia But the brevity of S. Lukes narrations keeps this from being mention'd there which yet may be supplied by this of S. Pauls own pen c. 2. 12. And from thence it will be concluded that either at his being in Macedonia v. 1. at which time he met with Titus there 2 Cor. 2. 12. or possibly at his return through Macedonia from Greece v. 2 3. this Epistle was written by him to follow the former as soon as he discerned the successe of it and to comfort them whom that had cast down And that it was in the second point of time that of his return from Greece through Macedonia may appear by c. 1. 16. where mentioning two resolutions which he had had to visit them the former in his passage into Macedonia the second at this his return from it both of these must needs be pass'd before the writing hereof In this Epistle he also excuseth his not coming to them and addeth many other things occasionally especially he is carefull to vindicate his Apostleship from some calumnies that malicious seducers crept into that Church had cast upon him And this is all that was usefull to be said before-hand no this Epistle CHAP. I. 1. PAUL an Apostle of Jesus Christ by the will of God and Timothy our brother unto the Church of God which is at Corinth with all the saints that are in all Achaia Paraphrase 1. Timotheus that was with you by my appointment 1 Cor. 16. 10. to see my directions observed among you to the Christian Church
CHAP. III. 1. DOE we begin again to commend our selves or need we as some others note a epistles of commendation to you or letters of commendation from you Paraphrase 1. Why should I again be forced to mention the uprightnesse of my dealing toward you the orthodoxnesse and purity of my doctrine after the manner that is usual in the Church in commending from one Church to another those that are strangers to them have I any need of commendations to you or from you to other men 2. Ye are our epistle written in our hearts known and read of all men Paraphrase 2. The works of conversion that we have wrought among you of which our own conscience gives us testimony will serve us abundantly in stead of letters commendatory from you to all others who cannot but have heard the same of it 3. For as much as ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in fleshy tables of the heart Paraphrase 3. And you that is your faith are most conspicuously an epistle of Christ of the writing of which we have only been the instruments the Spirit of God supplying the place of ink and your hearts of the writing tables and by this epistle this testimony Christ that great Bishop of our souls doth recommend us to all men 4. And such trust have we through Christ to God-ward Paraphrase 4. Thus confident am I by the strength of Christ to speak boldly and in a manner to boast of my behaviour and happy successe in my Apostleship c. 2. 14 c. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Paraphrase 5. Not that we are able to to doe or so much as to think or enter upon any thing of this nature in order to the conversion of men of our selves as by our own strength but what ever we are able to doe it is of God whose title that is Isa 13. 6. to be Shaddai almighty or sufficient 6. Who also hath made us able ministers of the new Testament not of the letter but of the spirit for the letter killeth but the Spirit giveth life Paraphrase 6. And that sufficiency of his he hath express'd in the powers and methods with which he hath furnish'd and to which directed us the preachers and dispensers of the new Covenant see note on the title of these books that is not of the law see note on Mat. 5. g. written and brought down in Tables by Moses but of the Gospel called by this title of the Spirit first because it comes near to the soul and requires purity there secondly because the holy Ghost came down both on Christ and on the Disciples to confirm this new way thirdly because Grace is a gift of the Spirit and now is joyned to the Gospel but was not to the Law which administration of the Spirit and annexation of it to the word under the Gospel gives men means to attain eternal life when the law is the occasion and by accident the cause of death to them in denouncing judgment against sinners and yet not giving strength to obey 7. But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away Paraphrase 7. And if the delivery of the Law which brought nothing but death with it when it was written in tables of stone see note on Mat. 5. g. was with the appearance of Angels and a bright shining which cast such a splendor on Moses's face that it would dazle any mans eyes to look on it and yet now that glory and that law so gloriously delivered is done away 8. How shall not the ministration of the Spirit be rather glorious Paraphrase 8. How much rather shall the preaching of the Gospel be matter of reverence to all see Mat. 5. g. 9. For if the ministration of condemnation be glory much more doth the ministration of righteousnesse exceed in glory Paraphrase 9. For if the delivery of the Law which could help men to condemnation but could not absolve any man were in so much glory God by his Angels appearing so dreadfull in the mount then much more the Gospel which brings with it justification and pardon of sin is to be counted exceeding glorious to be look'd on and received by us with all reverence 10. For even that which was glorious had no glory in this respect by reason of the glory that excelleth Paraphrase 10. For the Law though otherwise glorious yet being compared with the Gospel hath no glory at all in it as the moon compared with the sun is so utterly outshined by it that it appears not in the presence thereof 11. For if that which is done away was glorious much more that which remaineth is glorious Paraphrase 11. For if that which was it self to be abolish'd being but the cover that contain'd the true jewel under it were yet deliver'd dreadfully and by a glorious appearance then much more shall that which endureth for ever that jewel it self the Gospel or substance contain'd under those coverings or shadows and so which is never like to be abolished and hath a durable fruit belonging to it Grace which the other had not deserve to be esteemed glorious 12. Seeing then that we have such hope we use great plainesse of speech Paraphrase 12. Upon these grounds I say mentioned from ver 5. to this verse I cannot but speak boldly and confidently to you in vindication of my Apostleship ver 4. 13. And not as Moses which put a vaile over his face that the children of Israel could not stedfastly look to the note b end of that which is abolished Paraphrase 13. Having no need to imitate Moses who vailed his face which was a type of the dark not clear proposing of the Gospel which is the end or principall part of the Law and the jewel contain'd under that covering to them of old 14. But their minds were blinded for untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ Paraphrase 14. And accordingly so it continues remarkable to this present the Jewes see not Christ in the reading of the old Testament and so the cover still remains upon Moses face as it were but by the Christian clear doctrine or by faith is removed 15. But even unto this day when Moses is read the vaile is upon their heart Paraphrase 15. And so though they have heard it over and over many times yet still they doe not understand the true sense of the Law 16. Neverthelesse when it shall turn to the Lord the vaile
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance so oft promised to them that persevere and endure and outlast those persecutions and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. in that day which is the notation of that time of vengeance upon the Jewes see Heb. 10. a. As for the mentions first of the Angels secondly of the flame of fire thirdly of the everlasting destruction which may here seem to interpret this revelation of Christ so as to signifie the day of the general doom It is evident first that the Angels being ministers of God in executing his judgments on nations this remarkable vengeance on the Jewes may well here and is elsewhere â—itâ—y express'd by his coming or revealing himself with or by his Angels So Mat. 16. 27. and elsewhere often See Note on Iude g. Then secondly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame or flaming fire that is ordinarily the expression of the appearance of Angels he maketh his ministers a flaming fire saith the Psalmist and so adds little to the former And secondly Gods judgments if they be destructive are ordinarily in prophetick phrase express'd by flaming fire see Mat. 3. 12. Thirdly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies an utter destruction when of the chaffe it is said Mat. 3. 12. that it shall be burnt with unquenchable fire it referrs to the custome of winnowing where the fire being set to the chaffe and assisted with the wind never goes out till it have burnt up all Mean while not excluding the eternal torments of hell fire which expect all impenitent sinners that thus fall but looking particularly on the visible destruction and vengeance which seiseth on whole nations or multitudes at once in this life And that this is the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction here appears by all that here follows in this chapter the time assign'd for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when Christ shall come the ordinary expression of this his vengeance on his crucifiers to be glorified in his saints and to be admired among all believers in that day which that it belongs to somewhat then approaching and wherein those Thessalonians were then concerned not to tâ—e general judgement yet future is evident by his prayer for them that they may have their part in that great favour of God v. 11. and that the name of the Lord Iesus may be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them to whom he writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they may be glorified in or through him by this remarkable deliverance which should shortly befall them which were now persecuted CHAP. II. 1. NOW we beseech you brethren note a by the note b coming of our Lord Jesus Christ and by our gathering together unto him Paraphrase 1. But now brethren concerning that famous coming of Christ so often spoken of ch 1. 5 c. and mentioned to you by me 1 Thess 5. 1. for the destroying and cutting off the crucâ—fiers of Christ and persecutors of Christians see note on Mat. 24. b. the thing which is justly looked on by you as the period of your miseries and persecutions so universally caused by them and which consequently will be attended with the plentifull coming in of disciples to the Christian profession and with a greater liberty of publick assembling for the worship of Christ than our persecutions and dispersions will now afford us see note on Rev. 1. d. concerning this matter I say I besecch you 2. That ye be not soon shaken in mind or be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ note c is at hand Paraphrase 2. That ye be not removed out of the truth which ye have already been taught and believed from Christ and us either by the pretended or misunderstood revelations or inspirations of some or by any thing said to you by me when I was with you by word of mouth or by that which I wrote to you in the former Epistle ch 5. 2. as if it were our affirmation that this now were the period of time wherein the day of the Lord his coming to judge and destroy the Jewes were instantly a coming l foresee the danger of this mistake to you that if you believe this and find your selves confuted by the event it will be matter of great trouble to you and may possibly shake your constancy and tempt you to disbelieve our Gospel and forsake your profession 3. Let no man deceive you by any means for that day shall not come except there come a note d falling away first and that note e man of sin be revealed the son of perdition Paraphrase 3. And therefore let not this cheat by any artifice be put upon you being of so dangerous importance if you believe it to be taught by us but resolve on this that before that come first there must be according to Christs prediction a great departure or defection from the faith to the heresie of the Gnosticks or perhaps this may be the meaning of the departure that in the order and method of things foretold by Christ one thing must solemnly precede the Christians breaking off their compliance with the impenitent Jews leaving them as obdurate and departing avowedly to the Gentiles Mat. 24. 13. and secondly Simon Magus that wicked Impostor and accursed person owned to ruine together with his followers he Gnosticks shall shew themselves in their colours having for some space concealed their malice 4. Who opposeth and exalteth himself above all that is called God or that is note f worshipped so that he as God note g sitteth in the Temple of God shewing himself that he is God Paraphrase 4. He I mean who opposes himself against Christ setting himself up and being acknowledged by the Samaritanes and others for the chief or first God superior to all other Gods and accordingly is publickly worship'd by them and assumeth to himself distinctly that he is God 5. Remember ye not that when I was yet with you I told you these things Paraphrase 5. If you remember this very thing I foretold you when I was among you preaching the Gospel and therefore in any reason I must not now be interpreted to any contrary sense v. 2. 6. And now ye know what note h withholdeth that he might be revealed in his time Paraphrase 6. And now you cannot but discern what 't is which makes some stop in this businesse their season of shewing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come The peculiar season will be when the Apostles have given over preaching to the Jewes as hopelesse and refractary and so goe to the Gentiles Mat. 24. 13. and consequently break off that more tender complyance with the Jewes For as long as that holds the Jewes will not be so sharp against the Christians and
at large explained Note on Mat. 24. b. to signifie the coming of Christ as a Judge to destroy the Jewes as Psal 96. 13. For he cometh for he cometh to judge the earth and as Psal 97. 5. the hills melted like wax at the presence of the Lord the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and by that means to rescue those that were persecuted by them and this is by Saint Iames c. 5. 7 8. called by this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord and that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approaching and farther expressed v. 9. by the Iudge standing before the doores and so there is little reason to doubt but that it so signifies here 'T is true indeed that 1 Thes 4. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord is used for the final day of doom but the phrase here appears not to referre to that place for after the description of that to the end of that fourth Chapter the Apostle c. 5. begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning the times and seasons as of somewhat which was then approaching and presumed to be sufficiently known among them and on that subject he tels them that they know that the day of the Lord cometh as a thief in the night Now to this coming of the day of the Lord it is that the Apostle here refers in this second Epistle that which he had said of it in the first Epistle and particularly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddain destruction v. 3. being misinterpreted by some of them and changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ is instantly approaching as may appear by the end of the second verse where the very phrase is used the day of the Lord which therefore is to be taken for the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgement of Christs upon the Jewes see Note on Rom. 13. d. And then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our assembling to him must be proportionably explained to signifie that greater liberty of the Christians to assemble to the service of Christ the freedom of Ecclesiasticall assemblies which was a consequent of that great judgement on the persecutors in the times of Vespasian and Titus See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together an effect of his receiving them into mercy is his giving them the liberty of the Temple and his service there And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembling of themselves Heb. 10. 25. is their meeting together in the publicke service of Christ And this as it was an happy consequent of this deliverance so was it to be used as a solemne means of expressing their gratitude to Christ who had thus delivered them and so was peculiarly a gathering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him Paraphrase 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 2. Is at hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes the immediate approach of this day or the instant coming of it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things just at hand Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things to come which were future but after some time not so immediately to come to passe And this being the direct and exact notion of the word is a key to the whole matter For that this day was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing neer had been oft affirmed by the Apostle and as Lactantius saith see Note on title of the Epistle to the Rom. a commonly foretold by Peter and him in all their preachings and 1 Thes 5. 1. he had farther given them warning that it would come as a thief in the night that is on a suddain unobservably or unexpectedly This it seems was mistaken by them and the suddainnesse and unobservablenesse of it when it should come interpreted by some to denote the immediate instant approach of it at that time wherein he spake This error of theirs they founded on three things first on the Revelations which some had received in this matter and which were understood to this sense which it the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by spirit the spirit of prophecy either truley such or pretended to be such secondly on the discourses and affirmations of S. Paul when he was among them which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by word of mouth thirdly on the words of his former Epistle where he had said c. 5. 2. that it cometh as a thief in the night and that when they said Peace and safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a speedy distruction invadeth them which last they interpreted as if he had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it were now instant or present at hand and so founded their doctrine upon Saint Paul which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we had thus taught either by word of mouth or hy that Epistle or by both that this day of the Lord was now instantly a coming where as the mistake was no more then by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the approach when they said Peace that is when they least look'd for it by the being now immediately at hand so it was an error of ill consequence and directly contrary to what the Apâ—stle had taught them when he was with them v. 5. and therefore their embracing it was justly branded by him with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being suddainly shaken from the sense understanding or notion of that coming which he had imparted to them And besides it was a mistake that he foresaw would shreudly disturb them when looking for it according to that belief they should find themselves defeated and soâ—te tempted to call the Apostle truth in question from whom they took themselves to have it And as this would be apt to give them doubts of the truth of the whole Gospel which they had believed on the same authority so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy when they found themselves thus deluded in their expectation of relief and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being troubled And accordingly we finde in S. Peter 2. Epist c. 3. v. 4. that many thinking Christs promise broken concerning this his coming went over to the Gnosticks joyned with them in infidelity and carnality walking after their own lusts and saying Where is the promise of his coming V. 3. falling awayâ— That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its natural signification imports no more then abâ—ecssion or departure is clear by the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it immediately comes So Act. 15. 38. when 't is said of John 〈◊〉 〈◊〉
you with perfect patience nay rejoycing that you were thought worthy to suffer for Christ's sake and considering and assuring your selves that such sufferings as these yield you and will bring you by way of reward a more valuable and durable kind of wealth eternal blisse in heaven 35. Cast not away therefore your confidence which hath great recompence of reward Paraphrase 35. Having therefore indured so much upon these grounds of the certain retribution that all your sufferings bring with them be not beaten out of your fearlesnesse see note on Joh. 7. a. and patience and Christianity at last 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Paraphrase 36. For Christianity being a life of faith and hope fastned on future promises both those of this life release from persecutions and those of another life eternal blisse which will not be had till we have done what God appoints us in the interim to doe or suffer 't is clear that patience is necessary for all Christians at all times and particularly for you at this 37. For yet a little while and he that shall come will come and will not tarry Paraphrase 37. For the time is now very near at hand that Christ see note on Mat. 11. a. shall come as a judge to destroy the enemies and as a reliever to rescue all faithfull disciples see note a. and though you may think he hath stayed-something long yet now he will come very speedily to that work 38. Now the just shall live by faith But if any man note c draw back my soul shall have no pleasure in him Paraphrase 38. Mean while the true constant Christian shall by the strength of his faith live and hold out against all these terrors sustain himself by his faith see Rom. 1. 17. and he that doth not so but is affrighted and driven by afflictions out of his hold and profession as now ye are like to be God will certainly reject and hate such a man never accept of such temporary obedience 39. But we are not of them who draw back unto perdition but of them that believe to the note d saving of the soul Paraphrase 39. But as Christ told his disciples that in times of persecution he that would save his life should be the most likely to lose it and he that would venture the utmost for Christ's sake should be most likely to thrive and secure himself even in this world so it is likely to be at this time and so I may say it with comfort of all true faithfull constant Christians that we doe not mean to forsake Christ or fall off to the Gnostick compliances which in stead of delivering will prove the certainest way to ruine but to stick constantly to him as the likeliest way to preserve us here and the only way of securing us to eternity whether to save our lives or our souls Annotations on Chap. X. V. 25. Day approaching The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming of Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingdome of God and many the like signifying that famous destruction of the Jewes hath been often mentioned The other phrases have been gathered together from their dispersions through this book Note on Mat. 3. c. Mat. 24. b. c. c. Now for this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day of Christ although somewhat hath been said on Rom. 13. Note d. yet now more fully it must be explained The force of the phrase may appear Zach. 14. 1. Behold the day of the Lord cometh and I will gather all nations against Jerusalem to battel and the city shall be taken c. and so in many places of the Old Testament and accordingly in the New Luk. 17. 24. The Son of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his day that is when he comes to destroy Jerusalem so Mat. 24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that day and hour that is the punctual time of this destruction not of the day of the last judgment but of somewhat that was to come in that age V. 34. knows no man So Luk. 17. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day wherein the Son of man shall be revealed v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day and c. 19. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daies shall come in which thy enemies shall cast a trench So Act. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great and conspicuous day of the Lord from which stone of the Jewes should escape but only the believers In which place as 't is cited out of Joel 't is observable that there is first mention of the last daies v. 17. which as the Jewes render the daies of the Messias so Peter interprets the time after the resurrection of Christ in which the Spirit was poured out then of this great day v. 20. which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last of the last fourty years after his resurrection in which Judaea was to be laid wast So 1 Cor. 1. 8. the day of the Lord Jesus agreeable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revelation of the Lord Jesus ver 12. both of them denoting this time of judgment on unbelievers and deliverance of the faithfull See also chap. 3. 13. So 1 Thess 5. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons v. 1. referre to this matter as the time is come Ezech. 2. 7. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord cometh as a thief the same that is said of it 2 Pet. 3. 10. belongs to this matter also So 2 Thess 1. 10. In that day So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day approaching as Luk. 21. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season approacheth or as Joel 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord is come it is nigh at hand So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day dawning is that day of judgment to the Jewes and deliverance to the believers among them 2 Pet. 1. 19. see Note g. And that this phrase should thus signifie will not be strange when it is considered that in all languages and idiomes the word Day signifies judgment here on earth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 3. 13. the day shall declare that is the judgment or trial and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man's day 1 Cor. 4. 3. that is the judgment of men so dies in Latine diem dicere to implead and in English a daies-man an umpire or judge see Note on Mat. 3. c. and Mat. 24. b. That this is the meaning of this place will appear by the scope of the place which is to comfort them which were ready to fall off from Christianity upon the continued persecutions of the Christians
〈◊〉 〈◊〉 to doe or make peace proportionable to the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe righteousnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to doe or commit sin signifies to use all diligence of endeavour and industry to attain it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pursue peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be emulous ambitious of quiet studiously to contend for it and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-makers used see Mat. 5. Note d. But then it doth also signifie according to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all happinesse and prosperity as when Peace be to you is the form of salutation and contains all the blessings in the world spiritual and temporal under it and so by the ordinary figure of sacred Rhetofick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Mat. 8. k. it seems to signifie here in the former place in peace that is in a most happy gracious manner or with a confluence of all felicity attending it CHAP. IV. 1. FRom whence come wars and fightings among you come they not hence even of your lusts that war in your members Paraphrase 1. All the open wars among the Jewes at this time see note on c. 5. c. and all the lower strifes and dissentions and emulations wherein the Christian Judaizers are now engaged against others see Zonar in Can. Ap. 65. are far from any pious or divine supernal principle c. 3. 17. they proceed visibly from your own carnal hearts your desires and pursuits of those things that are matter of satisfaction to your lusts within you those sensual lusts which first war against your reason and upper soul and then against the directions of Gods Spirit first move a strife within your own breasts rebelling against the law of the mind Rom. 7. and then disquiet all others near you 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Paraphrase 2. All your coveting and envying and contending and fighting brings you in no kind of profit because praying to God which is the only means of attaining is neglected 3. Ye ask and receive not because ye ask amisse that ye may consume it upon your own lusts Paraphrase 3. And for them that doe pray to God 't is yet among many of you only or principally for such things which may be instrumental to your lusts and therefore God who hath promised to grant all things that we pray for if it be for our advantage that he should doth not grant you such prayers as these 4. Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Paraphrase 4. And ye that thus behave your selves to God as adulterers or adultersses to their mates that receive other loves into competition with him that think to love God and the world too must know that this cannot be done the loving of the world the pursuing of worldly ends or advantages is not the loving but the hating of God whosoever therefore is a lover of the world is by that to be presumed to be a profess'd enemy of God's 5. Do ye think that note a the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Paraphrase 5. This odiousnesse of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world Gen. 6. where as the cause of the threatned deluge is mentioned that the spirit that was in the men of that age v. 3. that is their souls or minds were insatiably set upon their own lusts imagined evil continually 6. But he giveth more grace wherefore he faith God resisteth note b the proud and giveth grace to the humble Paraphrase 6. To those God then gave time of repentance an hundred and twenty years and pardon if they would make use of it and so God doth still but that still available to men only upon condition of repentance and reformation according to what is said in another Scripture Prov. 3. 34. God setteth himself against the stubborn vitious person but is gracious and merciful to the obedient and penitent 7. Submit your selves therefore to God resist the devil and he will flie from you Paraphrase 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will and whatever suggestions to envy strife emulation the devil and that wisdome which is not from above c. 3. 15. shall offer to you do you repell them and it is not in his power without your consent to hurt you but he will certainly being repelled depart from you 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded Paraphrase 8. Make your humble addresses in prayer to God and faithful obedience to him and he will be ready to assist you against all temptations mentioned ver 8. As for all you Gnosticks that are for God and the world too ver 4. see note a. on ch 1. which will professe Christ no longer then 't is safe to doe so â—â—constant cowardly wavering hypocrites your hearts must be purified from that profane mixture and wholly consecrated to Gods service 9. Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Paraphrase 9. Your reformation of such sins as these must be joyned with great humiliation and mourning and lamenting them And that but seasonably at this time for there be sad daies approaching on this nation utter excision to the unreformed to the unbelieving obdurate Jewes and to all the Gnostick hereticks among them see c. 5. 1. and Jude note a. 10. Humble your selves in the sight of the Lord and he shall lift you up Paraphrase 10. The only way to get into the number of those that then shall be delivered is timely to repent and return unto Christ 11. Speak not evil one of another brethren He that speaketh evil of his brother and judgeth his brother speaketh evil of the law and judgeth the law but if thou judge the law thou art not a doer of the law but a judge Paraphrase 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain nor condemn any man for not observing them for he that doth so speaketh in effect against the law by which that Christian rules his actions that is the law of Christ the Gospel censures that for imperfect in that it commands not those things and if thou dost so then in stead of obeying the law of Christ thou undertakest to over-rule and judge it and canst not truly be called a Christian 12. There is one law-giver who is able to save and to destroy who art thou
we know is God's electing or preferring of us or the favour done to us by God without any intimation of our apprehensions Secondly this phrase cannot refer to the promises of God so as to signifie our making them sure or firm for they are certainly and immutably so already and it is God not we that is to make them so by performing them to us It remains then that by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make firm must be meant that which through the grace of God is in the Christians power by care and diligence to doe viz. to qualifie themselves with a capacity of receiving the benefit and fruit of these mercies and favours of Christ to remove the hindrances which will keep them from being actually beneficial to us and so to render them firm that is effectual to the good of our souls And all the promises of God being conditional and our performance of that condition being from us required that the favours of God bestowed on us his calling and election may be effectually such to us really for our advantage not our woe the only way to make them effectual to us is our discharging our parts performing the condition and to this it is that our diligence is here required which cannot be available in any thing else That this is the meaning of the words may appear by the like phrase Rom. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the promise may be firm to all the people which no way referres or looks to their confidence or perswasion of it nor to the firmnesse of the promise only but to the benefit and fruit and effectualnesse of it to them so Rom. 15. 8. Christ became a minister of the circumcision for the truth of God that is to make good God's promises to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make the promises of the fathers firm that is effectual to exhibit and perform them to them So Heb. 2. 2. If the word which was spoken by Angels that is the Law given to Moses be firm that is were performed failed not of the effect without any reference to their perswasion of it for so 't is expressed by what follows and every trangression and disobedience received a just reward that is the breaches of that Law were actually punished And accordingly here their diligence in making their calling and election firm is taking care that the mercies of God toward them in calling and chusing or preferring them before others may prove effectual to them that is that they may obtain that benefit which was designed them by God in these mercies and which they certainly shall obtain if they perform what is required of them Thus in a like phrase to apprehend or lay hold on eternal life 1 Tim. 6. 12. is but the interpretation of fight the good fight going before the only way to the obtaining of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reward like that in the Olympick games which is given to none but conquerors being the contending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the laws of the agones fighting and overcoming which is express'd Phil. 3. 12. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pursue or run if so be I may obtain V. 16. Coming of our Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of Christ signifies the remarkable destruction of the impenitent Jewes and deliverance of the believers among them hath been often shewed see Note on Mat. 24. b. and particularly that 't is called his coming with power Mat. 24. 30. that is as a King or mighty person Agreeably to that is here the power and coming of our Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this sense of his coming to discriminate between the persecuters and disciples so that one should be taken and the other left Mat. 24. 40. the obstinate obdurate Jewes to be utterly destroyed by the Roman Eagles as by Christ's executioners and the faithful among them delivered out of that ruine And to that doth the Context here and almost all the rest of this Epistle direct those words see ch 3. 1 and 4. All the difficulty will be how that which here immediately follows but were eye-witnesses of his majesty can belong to this particularly To which I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there set to expresse that majesty which was by way of vision represented and instated on Christ at the time of his Transfiguration on mount Tabor at which Peter was present as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eye-witnesse This is clear from v. 17. by the voice that came out unto him from the magnificent glory that is from that splendid cloud Mat. 17. 5. Mar. 9. 7. and Luc. 9. 35. and that glorious appearance of angels called his glory Luc. 9. 31 32. This is my beloved son c the very passage that is there mentioned Now this Transfiguration was meant by Christ to give Peter and John some image and shadow of a kind of parable to express this coming of Christ in this glorious manner against his crucifiers and for the rescue of all persevering disciples This appears by these two circumstances first by the passage immediately precedent with which the story of the Transfiguration connects in all the three Gospels where 't is mentioned viz. that he that will save his life that is forsake Christianity to avoid the present pressures shall lose it that is shall be destroyed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that will lose his life for Christ's sake that is venture the utmost danger rather then fall off from Christ shall find or save it that is be thus delivered at Christ's coming to execute vengeance on those persecuters which are the very words again used by Christ in the describing of that coming of his to the destruction of the Jews Luc. 17. 33. And farther that he that shall be ashamed of Christ of him shall Christ be ashamed when he shall come in his own glory and his Fathers and the holy Angels that is when he comes in this kingdome of his not onely at the day of doom but peculiarly within the space of the life of some by-standers as all the Gospels agree in that place and as at another time Job 21. Christ saith particularly of S. John who lived to see it Of which that he might give them some essay he had three of them up to the mountain and was transfigured before them gave them some glimpse of that future glorious coming of his The second circumstance to make this appear reasonable is the businesse of the discourse which was betwixt Moses and Elias and Christ at that time which appears by Matthew and Mark to be the approach of the great and dreadful day of the Lord from that question of the disciples Mat. 17. 10. and Mar. 9. 11. Why then say the scribes that Elias must first come who saith Malachi was to come before that great and dreadful day
Christians out of their persecutions This is apparently spoken of by the Prophets and by Christ and by the Apostles both in their preaching see Note a. on the Title of the Epistle to the Romans and in their Epistles written but a little before it was to come That it was so long deferred was matter of some trouble to some and objection against the truth of these predictions v. 4. to which this Apostle here answers v. 9. that the reason why God doth make some stay in this matter is that men may have time to repent and reform and escape this vengeance which when it comes will come so suddenly and unexpectedly as to surprize many that look not for it v. 10. and that he repeats again v. 15. bidding them count the long-suffering of the Lord that is this deferring his judgments salvation that is a means designed by God to bring men to repentance And for this particular it is that he cites S. Paul as concurring with him in this account of the reason of Christs delaying his coming adding only this of S. Paul that in all his Epistles he hath spoken of these things that is said a great deal concerning this coming of Christ Having gone thus far he passeth his observation of the then present temper of men and behaviour in this matter that there were some giddy unsetled Christians which upon occasion of some things not so clearly revealed by those that have foretold this coming of Christ have fallen into pernicious errors What things those were which are here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood and what dangerous errors drawn from thence will perhaps be hardly defined by us at this distance That Cerinthus by misunderstanding some of these predictions came to think that Christ should have a temporal kingdome upon earth where men should enjoy all carnality see Note on Rev. 2. a. and he and his followers may be thought to be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the unstable Christians that distorted these predictions Or because it is added of the same men that they doe disstort other scriptures also to their own destruction it will not so fitly be restrained to Cerinthus but more generally be spoken of the Gnosricks who by a strange liberty which they used in expounding the Scriptures of the Old Testament calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge of mystical senses brought in most damnable doctrines of uncleannesse c. And these sure are the men here spoken of called unstable because they fell off from the truth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoffers V. 3. as that notes Apostates see Note on Jude 18. And having thus discovered who the men were it will be more possible by the same clew to discover what the things were which are by S. Peter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood I shall here offer my conjecture Our Saviour when he foretells this his coming very particularly Mat. 24. and defines the time so far that it shall be certainly within the compasse of that generation V. 34. and in the life-time of some that were there present Mat. 16. 28. yet for the precise time of it the day and hour he pronounceth clearly that no man nor angel V. 36. no nor the Son himself Mar. 13. 32. knows of that that is none but the Father Accordingly he answers the Apostles Act. 1. 7. demanding whether he would then after his resurrection restore the kingdome to Israel It is not for you to know the times and the seasons which the Father hath kept in his own power that is the day and houre in Matthew the punctual time of this kingdome of God this coming of Christ God the Father had kept secret revealed it neither to man nor Angel neither should it be revealed to any This I suppose is the meaning of 1 Thess 5. 1 2. that of the times and seasons that is of the very time which God in his wisdome had chosen for this remarkable coming of Christ upon his crucifiers he needed not write it being sufficiently known that it was to come as a thief in the night that is not to be discerned beforehand In which place that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and seasons V. 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the Lord V. 2. just as Act. 1. 7. the times and seasons are all one with the day and hour Mat. 24. 36. and so in stead of no mans knowing of it Mat. 24. and Gods reserving it in his own power so that it is not for them to know it Act. 1. 7. is there the coming of that day as a thief in the night â—y which may be concluded that that phrase of that dayes coming as a thief in the night is set to signifie the uncertainty when that day would be And so Christ explains that phrase if the good man of the house knew in what watch the thief would come c. intimating that the coming of a thief is supposed to be unknown to him that is to be robb'd by him Now it is apparent that this saying of Christ's in this sense is here laid as the foundation of the discourse and words which here we are endevouring to explicate But the day of the Lord shall come as a thief in the night V. 10. that is But the punctual time of this coming is unknown upon which he builds all watching and caution and continual expectance V. 12. And having added what advantage the faithful Christians shall receive by this means peaceable days of serving Christ express'd by new heavens and new earth that is a new world wherein dwelleth righteousnesse which therefore he adviseth all to wait for for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us not we doe expect them and depend on them according to his promise he then gives them an account why 't is thus long deferr'd and adviseth all to make the right use of it make it their season of repentance V. 15. which being confirmed by S. Pauls authority he hath no more to add on this matter but this that the objection of the Apostates V. 3. against the truth of Christ's promise of coming in this manner was founded onely in the obscurity and unknownnesse of some particulars in this matter which very probably signifies that profess'd unitelligiblenesse of the punctual time of Christ's coming which because no body would or could tell them when it would be therefore they will not wait for it in purity and sobriety and practice of such Christian vertues as were required to prepare them for it when it should come but walk after their own lusts V. 3. follow their own sensual courses and perswade themselves that it will never come that no such judgment is likely to come at all upon them and so that day comes upon them unawares and they perish in it with the crucifiers
the Romans thence kill eight thousand of them four thousand Jewes that had gotten thither for shelter plunder the place and the whole lower city and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retired to the upper city Sion the best fortified place and there planted themselves For the taking of this Titus was fain to use engines of battery and to that end to cast up works And having done so assoon as ever a piece of the wall was beaten down of a sudden a strange fright and consternation took them some crying out that the whole wall on the West was demolished others that the Romans were entred others that they saw them in the Towers and such a change followed in the mindes of all their leaders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and mighty men and commanders here that they that were just now in the greatest pride and rage and contempt of their enemies and by the deceits of false prophets suborned by them endeavoured to make all confident that they should have successe now trembled and quaked and sought which way to fly upon which Josephus observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of God upon impious men For saith he the Tyrants of their own accords coming down out of their towers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quitted their garrisons which otherwise no force could have been able to take And a multitude of them endeavouring to get away but being not able to doe so run into caves under ground and into the foulest vaults and so the Romans took the towers and burnt the houses kill'd a multitude in the streets without any the least opposition And so the city was taken this being the last act of that bloody tragedy as here this hiding in the caves appears to be attended immediately with these words for the great day of his wrath is come and who shall be able to stand answerable to the Romans setting up their ensigns on those towers at this point of time and celebrating their victory with shouts and singing as Josephus saith adding that when Titus came and saw these towers thus madly forsaken by the Jewes he wondred exceedingly and left them standing for a monument of his strange successe when he demolished all other walls of the city After this the Romans making a narrow search in all the noisome vaults and caverns they kill'd whom they found there And John one of the Generals of the seditious being almost famish'd in a vault begg'd quarter and was taken out and kept in prison and so Simon son of Gioras the other of their Generals having gotten into an inner vault after some dayes his victuals failing came out of the vault in his white stole and purple garment and yielded himself to a Roman souldier that was left there And him Titus reserved to be carried in triumph to Rome with him And for the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious and robbers so call'd from their short sword that is the remainders of the two factions the Zelots being before murthered by the former of them in the Temple they were appeached by one another and brought out and either kill'd by the Romans or kept to adorn the triumph or sent as slaves into Aegypt or in the several provinces set to fight with wilde beasts on the Theatres So exactly true is it which is here said that as the Kings and great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every servant and every free-man did thus hide themseves in the caves as the final completion of this destruction And if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains have any farther peculiarity of signification it may fitly be interpreted of the walls of the Temple where Josephus saith the Priests hid themselves at the time of the fiting of the Temple by the Roman souldiers from whence five days after they came out being forced by hunger and were brought to Titus and put to death To which purpose it is commonly known that as the Temple is called the mountain or hill of the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stones may fitly signifie walls that are made of stone and so may probably signifie Mat. 27. 51. the walls of the Temple rather then the Tomb-stones And if so then their hiding themselves in the walls of the Temple as Josephus relates will be literally expres'd by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stones of the mountains or if not yet prophetically and mystically it may thus be signified as that which follows their crying to the mountains to fall upon them is a prophetical expression to signifie the sadnesse and direfulnesse of their present condition V. 16. Wrath of the Lamb The anger of the Lamb and the great day of his anger here v. 16 and 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine anger ch 11. 18. are set to expresse this vengeance on the Jewes whereof the crucifixion of Christ was so great and particular a provoker Hence is it that in the Gospel 't is called the kingdome of God and the coming of Christ and in Josephus and Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine visitation Euseb l. 3. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction from divine vengeance c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment from God ibid. and all this from S. Luke ch 21. 22. who calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days of vengeance from God poured out upon them remarkably for what they had done unto Christ And one phrase yet more eminent there is to the same purpose Rev. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the warre of the great day of God that ruleth all that is the bloody destruction which this just judgment of God brought upon them for their crucifying of Christ and persecuting and killing of Christians CHAP. VII 1. AND after these things I saw four Angels standing on the four corners of note a the earth holding the four winds of the earth that the wind should not blow on the earth nor on note b the sea nor on any tree Paraphrase 1. After the general view and description of God's vengeances on the Jews succeed now the particular executions of them and therein the first thing that was represented to me was Christ's peculiar care for the preserving of the true penitent believers of them out of the common destruction who are therefore first to be mark'd as the houses of the Israelites in Aegypt that the plague may passe over them and so secured before the vengeance break out upon them in common This is here thus expres'd in vision I saw saith he four Angels that had power to bring punishments famine c. foretold c. 6. upon Judaea but making stay before they would do it not permitting any of these mischiefs as yet to break out upon them 2. And
potens urbs orbis Domina Maledictionem quam tibi Salvator in Apocalypsi comminatus est potes effugere per poenitentiam I will speak to thee who hast blotted out the blasphemie written in thy forehead by the confession of Christ Thou potent city thou city Mistress of the world Thou mayest avoid the curse which Christ in the Apocalypse hath threatened to thee by repentance adding cave Joviniani nomen quod de Idolo derivatum est beware of the name of Jovinian which is derived from the Idol-god Jupiter and this peculiarly in respect of those remaining heathens and hereticks which now at the time when S. Hierome wrote not long before the coming of Alaricus were at Rome and at length set up their Idol-service again in the time of the siege and were signally destroyed at this taking of it So again S. Hierome in praefat de Spiritu S. speaking of Rome Cùm in Babylone versarer purpuratae meretâ—icis essem colonus When I lived at Rome and was an inhabitant of the purple whore All noting this heathen Rome to be the subject of these prophecies This being here set down obscurely in prophetick style by way of Vision was but darkly understood before the coming of it yet so far expected by Christians that the heathens did take notice of this their expectation and looked upon them as men that had an evil eye upon that City and Empire and mutter'd ruine to it Thus in Lucian's Philopat or whose soever that Dialogue is if it were not his the Christians character'd though not named by the mention of the Trinity in the beginning of the Dialogue and described by that scoffer as a sottish fanatick people are brought in as at that time when Trajan under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emperor toward the end was warring in the East against the Persians and set down as those that wished all ill to the city that is Rome and consequently to that Army in Asia by their discourse of the news of the times betraying their wishes and expectations that it might be defeated by the Persians Thus saith he in the person of Critias of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stooping pallid people that when they saw him they came chearfully toward him supposing that he brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some sad news or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seemed to be men that prayed for all that was ill and rejoiced in sad events and their first question saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the affairs of the city and the world went that is of Rome and the Roman Empire as that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world in the Scripture or else the affairs of the world meaning the Roman enterprise against the Persians and being answer'd by him that all was well they nodded saith he with their browes presently and replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not so but the city is in ill condition and afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there should be a change that disorders and troubles should seise upon the city their Armies should be worsted by the enemies adding that they had fasted ten days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and watching all nights and spending the time in singing hymns had dream'd these things which may obscurely refer to these Visions which John saw on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord's day that is probably on the annual day of Christ's resurrection which followed a time of fasting and praying the Christian Lent which as appears by the story of the first times was uncertainly observed in respect of the number of days by some more by some fewer then ten days Or if this be but a conjecture yet the time of seeing visions being in Scripture oft set down after or in a time of fasting as Act. 10. 10. of S. Peter and v. 30. of Cornelius 't is agreeable to the character of Christians whom he desired to describe in that Dialogue thus to set it And then he advises them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leave off those strange fancies and wicked consultations and divinations which may well refer in his dark manner of speaking to this book of Revelation lâ—st God saith he destroy you for cursing your countrey and spreading such false reports when saith he the Persians are subdued by the Roman forces And so he gives them over as doaters and means not to heed what they say with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this opinion he conceived of Christians and their ill affection to the Roman Empire and City and their boding ill concerning them was the effect of some sparkles of this prophecy flown abroad among the Gentiles very early even in Trajan's time is more then probable out of these passages thus set down So in a narration of Hippolytus set down by Palladius we have a virgin Christian accused to the heathen Judge at Corinth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that blasphemed the seasons and the Kings and the Idols in probability that she foretold evil talked of ruine that should befall the Government or Idolatry of the heathens and that the seasons of it now approached For that is the meaning of the like phrase when the Jews say of Stephen that he ceaseth not to speak blasphemous words against the holy place and the Law Act. 6. 13. for so it follows ver 14. we have heard him say that Jesus shall destroy c. To which it will not be amisse farther to add that the Jews in their paraphrases on the Old Testament taking Rome under the prophetick title of Edom which is very agreeable to the style of Babylon here do frequently foreâ—ell the destruction of it And thereupon they that set out the later Venice Edition of the Bible leave out many passages of the Chaldee paraphrase and the Rabbines looking thus directly against Rome which are extant in the former Venice Bibles and in what hath been printed at Paris by Stephanus As when Obad. 1. Kimchi saith What the prophets say of the destruction of Edom in the latter days they say of Rome they leave out the words of Rome and when 't is there added For when Rome shall be destroyed there shall be redemption of Israel those words are quite omitted So in the last verse of Obadiah the fenced great city of Esau and that fenced city is Rome that latter part is left out again So the Chaldee paraphrase on Lam. 4. 21 22. for thou daughter of Edom hath thou Rome in the land of Italy but those words are left out in that Edition See M. Taylor 's Proeme to the translation of the Jerusalem Targum The like interpretations of Rome for Edom and the destruction thereof may be seen in the Jerusalam Targum Gen. 15 12. where these words Terror tenebricosus magnus cadens super eum are thus mystically rendred Terror is est Babel
popular error being imbibed and improved as farre as it would fairly yield must needs be the defaming of his medicaments and the blasting of his whole profession as one great imposture so after the pains and travail that this work hath cost from the time of the first thought and Designation of it at the beginning of my entrance on the study of Divinity to this present day of the Nativity of it I cannot look on it without some apprehension that it may run the same hazard which we read of the child in the Revelation c. 12. to be devoured as soon as born if one false pretension which hath of late been somewhat prosperous in this Nation and is utterly unreconcilable with the designed benefit of this or any the like work be not timely discovered and removed § 2. And the Pretension is this That the understanding or interpreting the Word of God or the knowing of his Will is not imputable to the use of ordinary means such are the assistance of God's Spirit joyned with the use of learning study meditation rational inference collation of places consulting of the Original languages and ancient Copies and Expositions of the Fathers of the Church analogy of received doctrine together with unbiass'd affections and sincere desire of finding out the truth and constant prayer for God's special blessing on and cooperation with these and the like means but either to the extraordinary gift of the Spirit in Prophesying Preaching and Expounding or to Illumination not Prophetical or simply Extraordinary but such as is thought to be promised to a new life the work of the Spirit of God in the heart of every Saint of his which consequently supersedes the use of all external Ordinances to such even of the written Word of God it self contained in the Canon of the Scripture § 3. Had this Pretension truth in it I must confess my self who doe not pretend to any such extraordinary gift or inspiration obliged to acknowledge the great impertinency of all this insuing work the perfect vanity of the whole design and every part of it and therefore am concerned as far as the hazard of having laboured in vain to examine the grounds and manifest the falseness of this pretension and that in this method and by these degrees § 4. First by surveying the Scripture-grounds or proofs which are producible in favour of it Secondly by setting down the form of sound doctrine in this matter Thirdly by shewing the great necessity of opposing this and adhering to the true doctrine And these are likely to enlarge this Postscript beyond the bounds that would regularly belong to it but will carry their Apology along with them § 5. The first ground or proof is fetch'd by the Pretenders from Joel 2. 28. cited and applied by S. Peter Act. 2. to the times of the Gospel It shall come to pass afterward or in the last daies saith God that I will pour out my Spirit or of my Spirit upon all flesh and your sons and your daughters shall prophesy your old men shall dream dreams your young men shall see visions And also upon the servants and upon the hand-maids in those daies will I pour out my Spirit or of my Spirit and they shall prophesy Whatsoever can be collected from this place to the benefit of the Pretenders will receive a short and clear answer by considering the time to which this prediction and the completion of it belonged and that is expressly the last daies in the notion wherein the Writers of the New Testament constantly use that phrase not for these daies of ours so far advanced toward the end of the world which yet no man knows how far distant it still is but for the time immediately preceding the destruction of the Jewish polity their City and Temple That this is it appears not onely by the mention of Sion and the destruction approaching it in the beginning of that Chapter in Joel which signifies it to belong to Jerusalem that then was but also by two farther undeceivable evidences 1. By the mention of the wonders immediately subjoyned in the heavens and the earth c. as forerunners of the great and terrible day of the Lord the same that had been before described in Joel v. 2. c. and applyed by Christ in the very words to this destruction of Jerusalem Mat. 24. 29 30. 2 dly By the occasion for which S. Peter produceth it Act. 2. 14. the effusion of the holy Ghost upon the Apostles v. 2 4. which saith he was no effect of drunkenness in them but the very thing which was foretold by that place of Joel before that great and notable day of the Lord that was to fall upon that people to an utter destruction This being a prediction of what should come before the destruction of Jerusalem and the completion whereof was so visible and remarkable in that age to which by the Prophet it was assigned and this as a peculiar character of those times wherein the Gospel was to be first propagated by this means to which it had a propriety as a last act of God's miraculous and gracious oeconomy for the full conviction of this peoples sin before they were destroyed it must needs be impertinently and fâ—llaciously applied to any men or women old or young of this age so distant from that to which it belonged and so well provided for by the ordinary means the setled office of Ministery in Christ's Church as to have no such need of extraordinary § 6. A second proof is taken from 1 Cor. 12. 7. To every man is given the manifestation of the Spirit to profit withal or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the benefit and profit of the Church But this is soon cleared by the Context which begins to treat v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning those that have the Spirit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual clearly signâ—fies c. 14. 37. being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophet and so it is express'd to signify here v 3. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in or by the Spirit is set as an instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spiritual and 't is but a mistake to render it spiritual things the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging as directly to persons as things being of the Masculine as well as of the Neuter gender Now for these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men or those that have the spirit 't is well known that they were those which for the first planting of the Gospel were by the descent of the Spirit indow'd with extraordinary gifts of miracles of healing of prophesying of speaking with strange tongues which they had never learn'd all which and more are here mentioned v. 8 9 10. and when these are exercised or made use of by any this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifestation of the Spirit the Spirit of God manifesting it self hereby to
capable of being heightned and changed to the better by Christs reformation it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faultless v. 7. and therefore when God designs to reform it he doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. complaining of the defects of it and incompetency toward the end And then this New Covenant which was to be introduced in stead of it is set off and illustrated by the opposition to it But this is the Covenant which I will make with the house of Israel after those daies or in the latter daies that is at the coming of the Messias saith the Lord c. which as it is evidently a notation of the Second Covenant betwixt God and the whole Christian Church and so sufficiently removed from this of New Light so can it not be applied to any peculiar gift of Prophecy of Preaching c. appropriated to some men but must have such a notation as will be common to the whole house of Israel in the Antitype that is to all Christian professors not only the Saints of God for with all such is the Covenant made in this gracious manner though many of them doe not perform their parts the condition of it for otherwise they could not be said to count the blood of it an unholy thing Heb. 10. 29. The plain meaning of the words is that it is a most gracious Covenant that God now meant to make with Christians and the graciousness of it was to consist not only in the abundant mercy and pardon for sin which there would be afforded v. 12. above what the Mosaical purgations and other observances could pretend to but especially in the agreeableness of the precepts to the mind of man to the humane rational soul there should be no need of taking such pains as among the Jews was taken to instruct men in the multitude of observances required of them which yet under Moses was absolutely necessary because the things commanded were such as unless they had been known to be commanded by a Divine Law-giver and to that end frequently inculcated to that people no man would have discerned himself obliged to perform but the duties now required by God of inward purity not of external circumcision and purifications were of their own nature able to approve themselves to a rational creature as most excellent and most eligible written as it were in every mans own heart if he would be patient to consult them there And then as this can no way be applied to New Light save as that signifies the light which Christ brought with him when he came into the world to inlighten every man viz. the constant establish'd duties of Christian life universally revealed by Christ's preaching and promulgating this Second Covenant so it belongs not to any extraordinary way of revealing or expounding this Covenant or any part or branch thereof there being no need of that after Christ had so plainly revealed it and commanded his Apostles to preach it over the world but onely to the agreeableness to the humane soul of that which was already revealed the matter of this Covenant The same also is the importance of the former words v. 10. I will give my laws into their minds and I will write them on their hearts that is The Laws which shall now be given the Christian Church as God's Covenant with them shall be laws of spiritual internal obedience for the regulating and subduing and mortifying of their affections impressed and inscribed on their hearts which must now be kept pure as the fountain from which all actions spring whereas the former Mosaical ordinances reached onely to the flesh or outward members and by that means did not conduce much either to inward or outward purity of the heart or actions § 9. Another sort of places there are which more immediately belong to the second branch of the pretension and that which is more frequently pressed the privilege that the Saints have by being such of understanding much more of the Will of God then any other can pretend to doe And a first ground is that of Joh. 7. 17. If any man will doe his that is God's will he shall know c. How little this place doth favour the pretenders of New light will presently appear 1. By considering what it is that here it is said that the pious man or the doer of his Fathers will shall know viz. whether the doctrine which Christ preacheth be of God or no. This was not matter of new Revelation but the doctrine which Christ had already revealed and published to the world and so could want no New light to make it known nay for the passing judgment of that doctrine thus revealed by Christ whether it were agreeable to the Will and sent by the appointment of the Father he had given them sufficient means to proceed and conclude regularly there was no need of any extraordinary discerning Spirit the Miracles which he did in the presence of all and the Voice from heaven at his Baptisme gave full authority to all that he said were matter of abundant conviction to all pious men that it was the good pleasure of God which he now taught and there was nothing more wanting to beget belief but hearts duly qualified with piety and humility which was necessary to render them a subactum sâ—lum a soil in which good seed being skilfully sown might take root and bring forth plentifully And that is the importance of the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will or take pleasure see Mat. 27. Note g. to doe his will the character of the pious man of that preparation of the heart which was required of fit men to a chearful entertainment of Christ's doctrine when it was already convincingly revealed to them Which indeed is but proportionable to what Hierocles and the Philosophers were wont to say of the necessitie of curing and purging the Eye before it would be able to behold a bright or illustrious object meaning the depositing of prejudices and prepossessions and passions and prides but especially of all habits of sin which while they are upon the soul are the blinding of it permit not practical truths especially those of an higher fourm such as those of Christ's requiring the purity of the Eye and Heart to have any admission with them according to that of Aristotle that as those which are of raw and unruly affections when they are taught Moral precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say them by road but believe not a word of them so the habit and custome of any vice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptive of principles makes men begin to question or not to understand those practical dictates which humane nature and common notions had furnished them with This advantage indeed very considerable toward the understanding of truths already revealed Humility and Piety hath above Pride and Impiety but as those that take themselves to be the onely
under according to the time which he had diligently enquired of the wise men Paraphrase 16. According to the time of Christs birth or according to the age which he had by conference with the Magi calculated Christ to be of viz. not two years old 17. Then was fulfilled that which was spoken by Jeremy the prophet saying Paraphrase 17. Then had that prophecy of Jeremy c. 31. 15. which was delivered first to express the captivity of Babylon and slaughter of Jerusalem another more eminent completion 18. In Ramah was there a voice heard lamentation and weeping and great mourning note k Rachel weeping for her children and would not be comforted because they are not 19. But when Herod was dead behold an angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the land of Israel 22. But when he heard that Archelaus did reign in Judah in the room of his father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee Paraphrase 22. Went into Galilee where another of Herods sons Herodes Antipas that contended with Archelaus for the whole kingdome had seated himself having gotten that from him He probably would not be inquisitive or jealous against any that should be likely to dethrone Archelaus and so there was not from him any apprehension of danger Besides he was not such a tyrant as Archelaus had discovered himself to be 23. And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the prophets He shall be called a note l Nazarene Paraphrase 23. And so by residing and dwelling in Nazareth he was made capable of that title which is used of the Messias in the prophets that he should be Natser the branch of the rxoot of Jesse or as the word may bear a Saviour so often promised to that people Annotation on St. MATTHEW Chap. II. V. 1. Wise men The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only those which in our ordinary dialect we call Magicians i. e. Sorcerers but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius generally learned men Students Professours of liberall sciences especially of Astronomy without any ill character upon them These were then famous among the Persians and were both their Kings and their Preists and so among other nations also but especially the Eastern and were at that time honoured and known for the study of good learning and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or from the east is perhaps to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise or learned men of or from the East as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews of or from Thessalonica Act. 17. 13. not to the word came as if they came from the East of Jerusalem thither These are by an Antient Commentator on Plato mentioned under the name of Chaldeans those so much famed for skill in Astronomy Now the Time of their coming to Bethleem when it was is not distinctly known but may be concluded not to be the twelfth day from his birth not onely by the distance of Bethleem from their homes but especially by one circumstance which is recorded 'T is here said that immediately after these wise mens departure the Angel appeared to Joseph v. 13. and dispatched them into Egypt which could not be before the time of Maries purification for then saith S. Luke they went up to Jerusalem Luk. 2. 22. which cannot be supposed to be after their going into Egypt nor betwixt the departure of the Magi and their going thither for that had been to throw themselves into Herods hands at Jerusalem which they were commanded to avoid by going into Egypt From Jerusalem it seems they returned to Bethleem and there dwelt in an hired house till after the coming and departing of the Magi and therefore the tradition which makes the Epiphany the twelf day from the day of the Nativity may mean it of that time twelve-moneth according to which it is that upon exact enquiring the time of the starres appearing Herod v. 16. appoints the killing of all children from two yeers old and under which probably he would not have done if they had told him that the starre appeared but few daies since Or else secondly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying appearance may denote the time of the first appearing of the starre to them in their countries v. 2. differing from that other appearance v. 9. and that might well come to be exactly known by the Church from the intelligence that was given by the Magi v. 7. and that might be the very twelfe day after Christs nativity But then thirdly the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word to signifie Christs appearance in the world the Nativity which is mong the Ancients commonly so styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing simply or the appearing of God and the feast of the Nativity being celebrated twelve daies of which the first and the last according to the custome of the Jews in their feasts were high or chief dayes of solemnity each of these might fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanie in that sense and not only referring to the star though not excluding but containing it also as a special circumstance belonging to the nativity V. 2. King of the Jews Whether the Angel of God had appeared to those Magi told them that such a person was born who was or should be king of the Jews and that in an extraordinary manner the Messias whom that Nation did according to Prophecies fully expect about this time is utterly uncertain being neither here nor any where else distinctly affirmed Yet some way of revelation may probably be conjectured or supposed by their calling him the King of the Jews which they could not read in the star unless either the prophecie of Balaam or some other of Daniel c. had directed them thus to apprehend or unless the Angel had appeared to them as he did to the Shepheards Lu. 2. 11. saying There is born to you this day a Saviour which is the anointed Lord i. e. Prince or King here in the city of David i. e. in another phrase the same with this here the King of the Jews with an emphasis on the The expected King or Messias These Magi then having some way apprehended and beleeved thus much already that this so honourable person the desire of all nations the expectation of the very Gentiles was born came to Jerusalem and enquired for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is this King which is born Ib. His star His star signifies an extraordinary star appearing in the heaven observed
among them an warned them to beleive on him V. 2. Repent ye This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only sorrow for sin or wishing it undone but a change of mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversion Mal. 4. 6. and reformation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 1. Repentance not only for but from dead or sinfull workes Both very necessary Ib. Kingdome of heaven The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of heaven and of God signifies in the New Testament the kingdome of the Messias or that state or condition which is a most lively â—mage of that which we beleive to be in Heaven and therefore called by that name For as Gods regal power exercised in Heaven consists in assisting defending and rewarding all his faithful subjects and in warning punishing and destroying his obdurate enemies so this kingdome of the Messias is an exact Image or resemblance of it And being as 't is elsewhere affirm'd not of this world a Secular kingdome but consisting especially in subduing the world to his dominion That is done first by the descent of the Spirit and preaching the Gospel by his word powerfully working in some and bringing them unto the Faith and then by his iron rod executing vengeance on others viz. the contumacious and obdurate to this purpose that Parable deliver'd by Christ Luke 19. 12. on occasion of their thinking that the Kingdom of God should presently appear v. 11. is very considerable see the place and particularly those of the Nation of the Jewes after the crucifixion of Christ And accordingly this kingdom of God will generally signifie these two together not only the first alone but in conjunction with it that other more tragicall part of it also That 't is used so here may be discerned First by that which is said in Malachy by way of Prophecy of Johns preaching c. 4. 5. that he should come before the great and terrible day of the Lord see note on c. 17. a. i. e. before the fatal destruction of this people and also in Isaiah that when he cryed in the wildernesse this was part of his crying Prepare ye the way of the Lord noting him an anteambulo or forerunner of Christ's coming which what it signifies will be explained Mat. 24. b. and again Every valley shall be exalted and every hill brought low Which although it were Literally spoken by the Prophet of the reducing the people from Captivity to their own country expressing it by the former deliverance and passage out of Egypt through uneven craggy wayes in the desert which yet by Gods conduct were made passable to them and they brought at last to a Canaan and Mystically of the removing all Obstacles in our way to felicity and blisse yet may farther be applied to this of the Roman armies coming against Jerusalem and perhaps be explained by that passage in Josephus de Bell. Jud. l. 6. c. 12. that the high and low places were made plain for the coming of the Roman Army and engines against Jerusalem in like manner as when Strabo saith of the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they plain'd the wayes through the region cutting down the hils and filling up the hollow places And so the verses of Sibylla Erythraea set down by St. Augustine and Prosper beginning with Judicii signum the sign of judgement and E coelo Rex adveniet the coming of the king from heaven and that in carnem into the flesh praesens ut judicet Orbem that being present he may judge the world there follows Dejiciet colles valles extollet ab imo Non erit in rebus hominum sublime vel altum Jam aequantur campis montes He shall cast down the hils and advance the valleys There shall be among men nothing lofty or high The mountains are now level'd to Campagnia And then soon follows Tellus confracta peribit the destruction of the earth or land i. e. in the sacred Dialect of Judaea Secondly by that which follows here v. 10. as the explication of this text of the Baptists and now also the axe is laid to the root of the tree every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire and again v. 7. by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrath ready to come upon them which is proportionable or parallel to the approaching kingdome of heaven as the exhortation v. 8. of bringing forth meet fruits of repentance is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repent and so directly in that Prophecy of Malachi's concerning the coming and preaching of John Baptist Mal. 4. 5. 6. the summe of his preaching is expressed by the effect of it He shall turn the heart of the fathers to or with the children and the heart of the children to or with their fathers i. e. shall convert all sorts of Jewes young and old fathers and children preach conversion and repentance to them lest I i. e. God come and smite the earth or land with a curse Where as Gods coming is interpreted by his smiting Judaea curses and inflictions on that land so is this Denunciation of those judgments part of that Baptist's sermon and the repentance or conversion by him preach'd the only meanes to avert them And so likewise in Isai 40. the revealing the glory of the Lord c. v. 5. may be 1. the preaching of the Gospel and then the visiblenesse of Gods judgements on all the Jewes in Judea and the sixth seventh and eighth verses very fitly referre to the sudden Destruction of that people as the withering of grasse or fading of flowers upon Gods blowing upon them whereby his Displeasure is expressed To which yet his preservation of the remnant as here his gathering the wheat into his garner v. 12. his protecting of the few beleivers so that not an hair of their heads shall fall Luke 21. 18. is immediately annex'd v. 9 10 11. And accordingly the kingdome of God here is not so to be restrain'd to the Punitive part but that it also contein under it that other peice of Regality which consists in protecting of subjects and rewarding them which doe well also which should be most visible at the time of his punishments on the obstinate his burning the chaffe with unquenchable fire To this purpose the words of Saint Luke c. 21. v. 18 31. are most remarkable where setting down distinctly the Signs and forerunners of the destruction of the Temple and that people and among those prognosticks the great persecutions which the Disciples should find from the Jewes he bids them then cheerfully look up v. 28. for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption deliverance from these hazards and pressures draweth neer and with a short Parable interposed to expresse it he adds v. 31. Know that the Kingdome of God is at hand this Kingdome surely here which now approached but should then be more neer wherein the judgement of God should
such yet grace which is alwaies so 12. Therefore all things whatsoever you would that men should doe to you doe ye even so to them for this is the law and the prophets Paraphrase 12. Another branch of prime Christian duty required of you is this that whatsoever you would esteeme reasonable that other men should doe to you if you were in their and they in your condition the same you must now think your selves obliged to doe to them for this equity is taught you by your own law and Scriptures in force among the Jewes see note on Mat. 5. g. 13. Enter ye in at the straight gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Paraphrase 13. Let all your care be to set your selves upon the Christian course be it never so strict for 't is easie to enter on a vicious course and go through with it and there are multitudes good store which passe that way to eternall destruction and damnation 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Paraphrase 14. And there will be all need of your care because the entrance and whole course of a Christians life is made up of perfect strictnesse in opposition to the loosnesse of the world and that makes so few to choose it 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Paraphrase 15. Take heed of false teachers that when they come to infuse their doctrines into you weare sheep-skins as the prophets oft used to doe thereby pretending the greatest innocency and meeknesse that can be but design and intend the direct contrary devouring and rapacity See Acts 20. 29. 16. Ye shall know them by their fruits Doe men gather grapes of thornes or figs of thistles Paraphrase 16. Ye shall certainly know them and discern them if you take notice of and weigh the doctrines which when they have gotten some authority with you they will presently endeavour to infuse into you They that make no other use of their being counted prophets but to infuse higher degrees of all kind of piety and charity into you ye may resolve they are sent from God for the Devil would never help men to credit and reputation in the world who should make use of it only to the advancement of piety But if their design be to infuse into their followers any seeds of impiety injustice uncleannesse uncharitablenesse sedition rebellion c. Let their pretences and behaviour be never so fair be sure they are false prophets 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire 20. Wherefore by their fruits ye shall know them 21. Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven but he that doth the will of my father which is in heaven Paraphrase 21. And though in words they take upon them to be the only servants sons and saints of God as hereticks and schismaticks ordinarily doe yet these words of theirs and their confident calling on God are not such fruits by which you can judge well of them for 't is not every one which beleiveth on me which acknowledgeth me which looketh for salvation from me that 22. Many will say to me in that day Lord Lord have we not prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderful workes Paraphrase 22. At the day of judgement Lord we are the men which thou by thy power hast enabled to foretell things to come and by the same to exorcise Devils and doe all kind of miracles 23. And then will I professe unto them note d I never knew you depart from me ye that work iniquity Paraphrase 23. saying I never knew you 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him to a wise man which built his house upon a rock Paraphrase 24. Beleiveth and entertaineth all these commands here contained in this Sermon beginning c. 5. 1. and practiseth them he is like a prudent builder that laid the foundation of his house upon a rock see note on c. 10. b. 25. And the rain descended and the note e floods came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Paraphrase 25. Land-floods that proceeded from that sudden rain 26. And every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man which built his house upon the sand Paraphrase 26. Shall be like and by all men known and reputed to be like 27. And the rain descended and the floods came and the winds blew and beat upon that house and great was the fall of it 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine 29. For he taught them as one having authority and not as the Scribes Paraphrase 29. For all this Sermon of his whether spoken continuedly or with pauses between was delivered by him as by one which had extraordinary power and mission prophetick at least which since Ezras time had been intermitted as the Jewes confesse and not as the Doctors of Law among the Jewes Annotations on S. MATTHEW Chap. VII V. 3. Mote What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will appear by two waies of judging first by the judgment of the Greek Grammarians Hesychius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thin drie pieces of wood and then taking it in that notion of a thin piece of wood the least splinter or shiver imaginable of very little yet of some length 't will be here very fitly used and set opposite to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beame the biggest and longest piece of wood which is used The second way is by comparing the next verse which is the varying the phrase a little with a Proverbial speech among the Jewes in and before Christs time set down afterward with some variation in the Talmud thus They which say to others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the small piece of wood out of thy teeth are answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take out the beame out of thine eyes To check the importunity of those who are alwayes censuring and condemning others for small matters reprehending for trifles when they are themselves guilty of those things which are much more to be reprehended V. 6. They trample There is in these words observable an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a going back speaking first to the second of the two things proposed and then after to the first As it is very frequent with
is a good desireable excellent service and the commands or tasks that I require you to perform are very tollerable and easie to be performed Annotations on Chap. XI V. 3. He should come The Prophecyes of Christ as the Messias of the Jewes by them expected and also of the Gentiles though by them not so discern'd were so plain in the Old Testament under the title of Shilo coming c. and yet the person or name of him so unknown that he was by them wont to be express'd by some circumlocutions particularly by this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cometh as it appears by the continuing that phrase both here and Heb. 10. 37. Mat. 21. 9. Lu. 7. 20. 13. 35. Joh. 12. 13. and Lu. 19. 38. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming King and so the state of Christianity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming kingdome Mar. 11. 10. and in Is 9. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come in the Septuagints rendring by which is distinctly meant the Messias entring on those great offices to which he was design'd and destin'd by God So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 5. the world to come and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 5. the state and power of grace or Christianity And of this the Baptist here asks the question by this means to help his Disciples to a more explicite conviction and assurance of the truth of it that whatsoever befalls him they may cleave fast to Christ V. 5. The poore c. It is an idiome ordinary in these Books of the Old and New Testament that Passive verbs by a Metonymie of the effect comprehend and import the reality of the effect of the passion or a willing reception of the impression that is note the Patient not onely to receive influxes from the Agent but to be effectually chang'd by the passion So Isaiah 65. 1. I am sought of them that asked not for me Where 't is cleer that seeking and asking for are all one Aske and ye shall have seek and ye shall find saith our Saviour directly in the same sense And therefore it cannot be imagined how they that have not asked for God he may yet be truly affirmed to be sought by them It remaines therefore that to be sought must here be understood cum effectu so as to have the effect of finding attend it and so 't is distinctly interpreted by that which follows I am found by them which sought me not Where as sought me not is equivalent to asked not for me so I am found is directly all one with I am sought in the begining of the verse And accordingly Rom. 10. 20. where these words of the Prophet are cited in stead of I am sought of them the Apostle reads I was made manifest unto them So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned out of the way Tit. 3. 11. signifies not only the being perswaded and turned and perverted by another but the having really received the impression being effectually wrought on and corrupted by seducers So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be tempted Gal. 6. 1. is to be wrought on by temptation or else the possibility of it would not be used as an argument to inforce so much Christian care and meeknesse toward him who is overtaken in a fault So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be scandaliz'd is to be wrought on brought into sin actually discouraged in the waies of godlinesse by the scandall laid in his way as in this very verse and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Evangeliz'd is to be wrought on by the preaching of the Gospel not only to have it preach'd to them which is peculiarly observed of the poor humble-minded man of whom 't is therefore said under the embleme of the little children that of such is the kingdome of heaven the Christian Church is made up of such see Jam. 2. 5. whereas the proud resist and despise and stand out against it The vulgar Latine have rendred agreeably to this sense Evangelizantur pauperes the poore are Evangeliz'd Another sense there is whereof the words are capable thus that the promises of Christ and all the good newes and beatitudes of the Gospel pertain to the poor humble soul So Heb. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to signifie The promises of the Gospel were offer'd to us But this will be contain'd under the former sense for if they have the Gospel preach'd to them and are effectually wrought on by it then sure the Gospel pertains to them The true and compleat sense of the phrase will thus best be fetch'd out These two verses fourth and fifth are Christs way of answering John and assuring him that he is the Messias by giving him the characteristicall marks of the Messias in the Prophets and shewing him how visibly they belong to him The places in the Prophets on which he pitcheth are chiefly these three first Isa 29. 18 19. where the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that day the deaf shall hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the eyes of the blind shall see on occasion of which he farther adds what was then frequently done of the same kind the lepers are cleansed and the dead are raised and the poor shall rejoyce because of the Lord with mirth The second is Isa 21. 1. The Lord hath anointed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim glad tidings to the poor and recovering of sight to the blind The third is Isa 35. 5 6. Then the eyes of the blind shall be open'd and the eares of the deaf shall heare the lame shall leap and the tongue of the dumb shall sing By the two former the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be guess'd at one whereof makes it the mark of the Messias to preach to the poor and so in the rendring of this place here this Active office of Christ must be taken notice of and then the reall Passive sense also as it belongs to us must be superadded to it proportionable to the poors joyfull receiving the Gospel in Isaiah So Psal 68. 10 11. Gods providing for the poor is express'd by the Lord gave his word great was the multitude of preachers and that referrs to the first part the preaching to them And to the second that of their receiving it see Zeph. 3. 12 13. the afflicted poor people shall trust in the name of the Lord c. see also Zach. 11. 11. The Hebrew edition both of Munster and Mercer reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor are made blessed But 't is probable that that is a misreading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are Evangeliz'd in either of the former senses V. 6. Offended The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandall in the Sacred being seldome or never found in the ancient Profane Writers is once for all to be observed It is either Naturall as generally in â—he Old
disciples asked him saying Why then say the Scribes that note a Elias must first come Paraphrase 10. And upon the contemplation of what here they had seen and heard these three disciples asked him saying If this be true that was said by Moses and Elias in the mount concerning the approach of the great and dreadfull day for the destroying of Gods enemies and rescuing his faithfull servants Then what is the meaning of that which the Doctors generally teach that Elias must come before that great and dreadfull day of the Lord and the rising of the sun of righteousnesse with healing in his wings to them that fear Gods name Mal. 4. 2 5. 11. And Jesus answered and said unto them Elias truly shall first come and note b restore all things Paraphrase 11. 'T is truly observed by them from Malachi that Elias is first to come and to do his office of restoring and returning the Jewes to repentance see Mar. 9. 12. to preach repentance and so prepare for this famous coming 12. But I say unto you that Elias is come already and they knew him not but have done unto him whatsoever they listed likewise also shall the son of man suffer of them Paraphrase 12. But I say unto you that it is another person that is prophecyed of under the name of Elias which cometh and that person is come and gone already but not acknowledged by the principall men of the Jews but despised by them and put to death by Herod and so Christ himselfe shall also be before this great day that now ye heare of 13. Then the Disciples understood that he spake to them of John the Baptist 14. And when they were come to the multitudes there came unto him a certain man kneeling down to him and saying 15. Lord have mercy on my son for he is note c lunatick and sore vexed for oft-times he falleth into the fire and oft into the water Paraphrase 15. the changes of the moon have such a power on him that at such times the divell v. 18. or water whichsoever is next 16. And I brought him to thy disciples and they could not cure him Paraphrase 16. those disciples of thine that stayed beneath when thou wert retired 17. Then Jesus answered and said O faithlesse and perverse generation how long shall I be with you how long shall I suffer you bring him hither to me Paraphrase 17. Upon this Jesus rebuked those disciples accused them of infidelity and perversnesse that when he had been with them so long given them power to heale diseases and cast out devills and in some cases prescribed prayer and fasting v. 21. as the means of doing it they now neglected that means and so were not able to cast out this devill this impotency of theirs therefore was very culpable and so here charged upon them by Christ and having done he calls for the lunatick to be brought to him 18. And Jesus rebuked the devill and he departed out of him and the childe was cured from that very hour Paraphrase 18. And when he came Jesus commanded and child that evill spirit that brought that disease upon him and the devill and the disease departed from him together 19. Then came the Disciples to Jesus apart and said Why could not we cast him out 20. And Jesus said unto them because of your unbeleife for verily I say unto you If ye have faith as a grain of mustard seed ye shall say unto this mountain Remove hence to yonder place and it shall remove and nothing shall be unpossible to you Paraphrase 20. I have given you the power of doing all miracles and directed you to the means which ye are to use in the doing them and if you did sincerely beleive though in never so weak a degree the things that I have said to you and obeyed and practised accordingly ye should by me be enabled to doe any thing that is most impossible among men as even to remove a mountain out of the place by speaking to it which is literally affirmed to have been done by the gift of miracles or any thing else as strange and as difficult as that 21. Howbeit this kinde goeth not out but by prayer and fasting Paraphrase 21. Now that which ye fail'd in was this that ye used not fasting and prayer to this purpose for that is the method that must be used to the ejecting of this sort of diseases and of devils viz. great intention of devotion joyned with faith and if that be not used it will not goe out and your not using that means was a want of faith in you v. 20. 22. And while they abode in Galilee Jesus said unto them the son of man shall be note d betrayed into the hands of men 23. And they shall kill him and the third day he shall be raised again And they were exceeding sorry Paraphrase 22 23. Jesus kept himself as private as he could Mar. 9. 30. telling his disciples the reason of his doing so because having done so many miracles among them and wrought so little effect upon them as that he foresaw he should soon be put to death by them he thought it not yet seasonable to doe any more till by the addition of his resurrection from death he should be more likely to be received and beleived on by them See note on c. 8. b. 24. And when they were come to Capernaum they that received note e tribute money came to Peter and said Doth not your master pay tribute Paraphrase 24. The tribute that every Jew yeerly paid to the Temple to the value of fifteen pence 25. He saith Yes And when they were come into the house Jesus prevented him saying What thinkest thou Simon of whom doe the Kings of the earth take custome or tribute of their note f own children or of strangers Paraphrase 25. And when they were retired into the house and Peter was a musing within himself about this businesse of paying or not paying the tribute-money and was about to ask Jesus concerning it Jesus prevented and asked his opinion From whom saith he doe all kind of Kings exact tribute or head-money so the Syriack renders it from those of their own family their own children c. or from other folkes only 26. Peter saith unto him Of strangers Jesus saith unto him Then are the children free Paraphrase 26. Never of those of their own houshold Jesus replyed Then this tribute which is paid to God for his Temple belongs not to me who am his Son nor to you who are now domesticks of his 27. Notwithstanding lest we should offend them Goe thou to the sea and cast an hook and take the fish that first comes up and when thou hast opened his mouth thou shalt find a piece of money take that and give unto them for me and thee Paraphrase 27. make them beleive and say that I contemn the temple or despise the authority that requires it
commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good that is merciful or kind to those of their family Thus when Hesychius mentions the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as hath been said the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greek termination which signifies bountiful or merciful he explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making these three words to have the same signification and so doth the Targum render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes that is good And so in this place the Master is said to be good because he gave to him that had been in the vineyard but an hour as much as was the wages of the whole day This though it were not matter of injury to them that had labour'd all day because they had the full hire for which they had contracted is yet matter of murmuring there v. 11. and indeed hath somewhat of difficulty in it how to reconcile it with Gods rewarding every man according to his works or actions which is everywhere said of God and his giving a more liberal harvest to him that soweth plentifully then to any that soweth lesse plentifully 2 Cor. 9. 6. The way of clearing this difficulty will be by observing that this Parable here used by Christ was a Parable used among the Jewes and therefore if any part of it were here unmention'd by Christ and briefly referr'd to by him the sure way will be to supply it by the Authors among them by whom 't is fully set down Now this is done by Gemara Hierosol Cod. Berachoth Of a King and labourers hired by him and one of them paid for a little time the whole dayes hire whereupon the rest of them grieve and murmure and say We have laboured all day and this man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. hath not laboured above two houres of the day and say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath received his hire in peace that is the full hire of a day for that small time To these the Kings answer there is He in that two houres hath laboured as much as you have done all the day Here it is evident the account of the businesse is laid upon the superabundant diligence and earnestnesse of those that came late in which God though not tyed by contract as with the other but only by promise of giving them what shall be mee◠v. 47. that is dealing equitably with them thinks fit to reward through his mercifull interpretation and acceptance of it as richly as the whole dayes labour of the others And though the weight of the reason or answer here mentioned by Christ seem wholly to be laid upon the free will and liberality of the Lord v. 15. and not upon their superabundant diligence for the time that they were in the Vineyard yet is this other reason to be supposed here also being not by this excluded any more then Gods rewarding according to works is excluded by his being merciful when indeed David makes a close connexion between them Ps 62. 12. Thou Lord art merciful for thou rewardest every man according to his workes and 't is possible it might also be mentioned by Christ though for brevity it be not here set down And indeed this form of answer here used by Christ and set down by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repell and poze the disputer Is it not lawful c. Is thy eye evil c. is very fit to have been prooemial to this other of the equitablenesse of the payment in like manner as Rom. 9. 20 21. is preparatory to the fuller and more satisfactory answer v. 22. However this is clear that in Christs application of the Parable to his designed businesse this is more then intimated For the whole parable being briefly applied in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So the first shall be the last and the last the first the reason is distinctly annexed For or because many are the called but few the chosen Many of the called that is those that were hired and admitted into the vineyard are not the chosen that is are not thought fit to be rewarded at all by Christ which à majori concludes that some that came in later deserved as well as they that were first called in in the morning which cannot be but as saith S. Paul of himself by their labouring more abundantly for the time then they had done which were longer there V. 16. Called What the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here and how it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is worth examining at large now once for all which therefore I shall set about The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament are proportionable one to the other and will mutually help to the understanding one the other If we look on them in the Apocrypha as we meet with them both in one place of the third book of the Maccabees it will prove a useful rise There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies guests invited to a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in humane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer and invocati in Plautus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office of inviting and entertaining them and Judith 12. 11. a banquet or invitation So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that was to invite and entertain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invitator in the Glosse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Noted In the Greek translation of the Canonical books of the Old Testament the word hath another notion as when those that were pitch'd on as special men by Adonijah to be of his party are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 1. 49. and v. 41. the called of Adonijah not because they had been invited by him to a feast but such as were call'd by his name that is such as adhered to him For so they that Absalom had pick'd out in the same manner to be his confidents are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two hundred call'd men 2 Sam. 15. 11. So that hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those that are pitch'd on either to receive speciall favours or over and above to be employed in special trusts and the latter the special meaning of the word So Aristotle in his Oeconomickes l. 2. in the passage of Antimenes Rhodius where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjoyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved officers where probably it must signifie special pick'd Artificers Besides this notation of the Greek from the Hebrew for calling there is another for celebrare to celebrate and so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie celebrem as well as vocatum and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrious famous sometimes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called
against thee I and mine house c. And they answer Blessed be the name of his kingdome for ever and ever So Ezr. 10. 1. Ezra is said on the fast day to weep and cast himself down before the house of the Lord that is in that court before the porch of the Temple and 1 Mac. 7. 38. the Priests entred in to the court of the Temple and stood between the Altar and the Temple weeping where though the Greek translatour read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the altar and temple yet Joseph Ben Gorions Hebrew reads distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the porch and the altar V. 36. Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation signifies not a whole saecle but rather the third part of a saecle or hundred years as in Homer when of Nestor 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two generations signifie about 60. years and so in Herodotus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300. generations are equivalent to 10000 years and Clem. Alex. Strom. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three generations amount to an hundred years So Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancients used the word to signifie thirty years and citing that of Nestors age in Homer saith it signifies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was above sixty yeares old So in Hesychius the word is taken to signifie either the life of a man or thirty years or twenty five or twenty as it is also taken for seven years by the Physitians and for ten clearly in Jeremies Epistle v. 2 where the life of a man signifies not the ordinary space of a mans life from birth to death for that may be sixty or eighty yeares but so as the space of the life of fourteen men children to one another and succeeding one another make up fourteen generations Mat. 1. By all which it appeares what is meant here by the phrase this generation such a space that they that were then alive might and should live to see it And so Christ here foretels 1. the great persecutions from the Jewes and 2. the great judgements and destruction that should then come upon that people within few years about fourty saith Eusebius Eccl. Hist l. 3. c. 7. within the space of the life of some that were then alive as was said c. 16. 28. see the Note there and is more largely shewed c. 24. where that which was said of the destruction of the Jewes was occasioned by this speech of Christs in this Chapter see Note on Lu. 18. 7. c. V. 39. Henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as in some other places signifies not from henceforth as it were from that very time wherein he spake for 't is clear they saw him after this but as Euthymius expounds the same Rev. 14. 13. whether in two or one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is all one within a while after or no long time after which seems to be the same speech which S. John expresses by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jo. 14. 19. yet a little while and the world sees me no more and again c. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Note on Rev. 14. 13. so Joh. 1. 51. Verily I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within a while ye shall see the heaven open'd which belongs not to any thing that was beginning at that minute but within a few years after at his Ascension and the Angels of God descending and ascending upon the son of man which clearly belongs to that which is set down by way of story Act. 1. 9 10. while they looked he was taken up and a cloud received him out of their sight and behold two men stood by them in white apparel c. Beside these places twice more is the word used Joh. 13. 19. and 14. 7. where it seems to be taken only as an Expletive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as we use now and no more CHAP. XXIV AND Jesus went out and departed from the temple and his disciples came to him for to shew him the buildings of the Temple Paraphrase 1. the magnificent structures which Herod had built there 2. And Jesus said unto them See ye not all these things Verily I say unto you there shall not be left here note a one stone upon another which shall not be thrown down Paraphrase 2. Of all this stately fabrick of the Temple which ye see there shall within a while remain no one part undemolished but all plow'd up from the very foundation 3. And as he sat upon the mount of Olives the disciples came unto him privately saying Tell us when shall these things be and what shall be the sign of thy note b coming and of the note c end of the world Paraphrase 3. When this destruction of City and Nation and Temple the two former threatned under the phrase of all these things coming to passe c. 23. 36. the latter of not one stone upon another of the buildings of the Temple v. 2. shall fall out and what signes shall there be beforehand of this thy coming in judgment and of the destruction of the Jewish state 4. And Jesus answered and said unto them Take heed that no man deceive you Paraphrase 4. To this double question concerning the time and the signes of this approaching destruction and first to the last part of it what forerunners there should be of this destruction upon the Jews Jesus gave answer thus by saying 5. For many shall come in my name saying I am Christ and shall deceive many Paraphrase 5. One sign or forerunner is this There shall arise among you many false Christs Jewes taking upon them to be the Messias expected and accordingly calling the people to come after them as Assertors and Vindicators of the liberties of the Jewes see note d. and each of them shall have many followers associating themselves to them 6. And ye shall hear of warres and rumors of warres see that ye be not troubled for all these things must come to passe but the note d end is not yet Paraphrase 6. And a second signe is great rumors and discourses of warres which will be apt to fright and discourage you but these will be Panick terrors precursory only to that great and sad ruine that shall follow but not yet 7. For note e nation shall rise against nation and kingdome against kingdome and there shall be famines and pestilences and earthquakes in divers places Paraphrase 7. For there shall be a third change yet farther preparatory to it great broyles and civil warres and commotions among your selves see v. 9. and note on Lu. 21. d. famines and pestilences c. thorough all Judaea 8. All these are the beginning of sorrows Paraphrase 8. These are the signes of the approach of those sad pangs which shall bring forth deliverance to my disciples that adhere fast to me but utter destruction to the obdurate
c a convenient day was come that Herod on his birth-day made a supper to his lords high captains and chief estates of Galilee 22. And when the daughter of the said Herodias came in and daunced and pleased Herod and them that sat with him the king said unto the damosell Ask of me whatsoever thou wilt and I will give it thee Paraphrase 22. to Herodias's daughter 23. And he sware unto her Whatsoever thou shalt ask of me I will give it thee unto the half of my kingdome 24. And she went forth and said unto her mother What shall I aske And she said The head of John the Baptist 25. And she came in straightway with hast unto the king and asked saying I will that thou give me by and by the head of John the Baptist in a charger 26. And the king was exceeding sorry yet for his oaths sake and for their sakes which sat with him he would not reject her Paraphrase 26. And Herod the king was exceeding sorrowfull and much troubled not only that he should be obliged to shed blood upon his birth day see note on Mat. 14. b. but especially as having a reverence and kindnesse to John v. 20. and also fearing the inconvenience that might come of it by reason of the authority which John had with the people Mat. 14. and yet because he had sworn so publickly before those that were at the feast with him that they might not discern either imprudence or inconstancy in him imprudence in promising or inconstancy in not performing he granted her request 27. And immediately the king sent an note d executioner and commanded his head to be brought and he went and beheaded him in the prison 28. And brought his head in a charger and gave it to the damosell and the damosell gave it to her mother 29. And when his disciples heard of it they came and took up his corps and laid it in a tomb Paraphrase 29. John's disciples 30. And the Apostles gathered themselves together unto Jesus and told him all things both what they had done and what they had taught Paraphrase 30. gave him an account of their preaching and miracles and of the successe of both of them 31. And he said unto them Come ye your selves apart into a desert place and rest a while For there were many coming and going and they had no leisure so much as to eat Paraphrase 31. alone and no body else with you 32. And they departed into a desert place by ship privately 33. And the people saw them departing and many knew him and ran afoot thither out of all cities and outwent them and came together unto him Paraphrase 33. the disciples 34. And Jesus when he came out saw much people and was moved with compassion toward them because they were as sheep not having a shepheard and he began to teach them many things Paraphrase 34. See Mat. 9. 36. 35. And when the day was now farre spent the disciples came unto him saying This is a desert place and now the time is farre passed Paraphrase 35. And when it began to be late toward the evening See note Mat. 14. d. 36. Send them away that they may goe into the country round about and into the villages and buy themselves bread for they have nothing to eat 37. He answered and said unto them Give ye them to 〈◊〉 And they say unto him Shall we goe and buy two hundred penyworth of bread and give them to eat 38. He saith unto them How many loaves have yee goe and see and when they knew they say Five and two fishes 39. And he commanded them to make all sit down note e by companies upon the green grasse 40. And they sat down in ranks by hundreds and by fifties Paraphrase 40. And they lay down in severall companies or divisions on the ground after the manner that they used on beds whereon they were wont to eat See note on Mat. 8. g. 41. And when he had taken the five loaves and two fishes he looked up to heaven and blessed and brake the loaves and gave them to his disciples to set before them and the two fishes divided he among them all 42. And they did all eat and were filled 43. And they took up twelve baskets full of the fragment and of the fishes Paraphrase 43. of the broken pieces of bread and of the remainder of the fishes 44. And they that did eat of the loaves were about five thousand men Paraphrase 44. And they that were entertained and supped on these few loaves and fishes 45. And straightway he constrained his disciples to get into the ship and to goe to the other side before unto Bethsaida while he sent away the people 46. And when he had sent them away he departed into a mountain to pray 47. And when the even was come the ship was in the midst of the sea and he alone on the land Paraphrase 47. in the night see Note on Mat. 14. d. 48. And he saw them toiling in rowing for the wind was contrary unto them and about the fourth watch of the night he cometh unto them walking upon the sea and would have passed by them Paraphrase 48. toward morning he came walking on the sea and appeared to designe not to come to them but to passe by them farther that way 49. But when they saw him walking upon the sea they supposed it had been a spirit and cryed out 50. For they all saw him and were troubled and immediately he talked with them and said unto them Be of good cheer it is I be not afraid 51. And he went up unto them into the ship and the wind ceased and they were sore amazed in themselves beyond measure and wondred 52. For they considered not the miracle of the loaves for their heart was hardned Paraphrase 52. they had not so laid to heart the miracle of the loaves as to beleive him able to doe such a miracle as this that of multiplying the loaves c. being as truly an act of divine power as this of walking upon the sea which was a great stupidity and dulnesse in them 53. And when they had passed over they came into the land of Genesareth and drew to the shore 54. And when they were come out of the ship straightway they knew him Paraphrase 54. those of the countrey took knowledge of him 55. And ran through that whole region round about and began to carry about in beds those that were sick where they heard he was 56. And whithersoever he entred into villages or cities or note f country they laid the sick in the streets and besought him that they might touch if it were but the border of his garment and as many as touched were made whole Paraphrase 56. the villages in the country-regions without the cities Annotations on Chap. VI. V. 19. Had a quarrel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here as
also Luke 11. 53. is to be rendred was angry with him will be best understood by the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by it in the Old Testament That signifies to bate to hinder or to set ones self against another to be an adversary and is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being angry as of Esau against Jacob Gen. 27. 41. and Psal 54. 4. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bearing injuries in mind designing revenge Gen. 50. 15. and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense Gen. 49. 23. Accordingly Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were wroth or angry and both he and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears the injurie in mind sets him against or is angry So Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have somewhat against any one V. 20. Observed him What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is a matter of some Question That which seems most probable is that it signifies as the literal notation imports and as the Vulgars custodiebat expresseth kept him guarded and so secured and preserved him For though he were imprisoned by him before yet it is clear that he suffered him not to be hurt by any and accordingly Herodias though she bare him a grudge and would have killed him yet she could not v. 19. And the reason is rendred in this verse for he bare such a reverence to him for his justice and piety that he preserved and guarded and kept him safe from her malice V. 21. A convenient day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a festival day a day of vacancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew a good day that is a solemn festival a day of rest from labour set apart for festivity from whence hath the Glossary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a day of vacancy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is here used v. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had not leisure to cat and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vacant and such it is clear was this Herods birth day whereon he made a supper for his Lords c. and whereon there was a dauncing ver 22. V. 27. Executioner Spiculator in the stories of the Roman Emperours signifies a souldier of the guard and agreeably when we read in the stories of Pharaoh and Nebuchadnezzar the captain of the guard the interpreter of the Chaldee Paraphrase generally reads princeps spiculatorum So the captains of fifties 1 Kings 9. 11 13. were captains of the Kings guards which being by the custome of Jewes Aegyptians Chaldeans and Romans executioners of those whom the King condemned to death it is here therefore appointed to one of these to goe and behead the Baptist which accordingly is done V. 39. By companies Of the manner of accubitus or lying at meat we have formerly spoken and so of the custome of eating in gardens and lying on beds or areolae or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them see Note on Mat. 8. g. All that will be needful here to adde is the observing of the phrases of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two former clearly taken from the Hebrews who want phrases of distribution and use doubling of words in their stead So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. two two like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man that is man by man one by one in imitation of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 8. 9. And for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the very form used by Physicians in their Recipe's to note the several proportions of each ingredient as here the number of the guests which were ranked or marshall'd together by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master of the feast Joh. 2. or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athenaeus for which we read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius hath the care of preparing and ordering the feast and guests and so ranks them here an hundred in one rank fifty in another Another phrase like unto this we have Lu. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them lie down fifty in a bed V. 46. Country 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which literally and primarily signifies a field fignifieth also the region or countrey about all beside the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region without the city saith Phavorinus and so the Latine ager is usually taken CHAP. VII 1. THen came together unto him the Pharisees and certain of the Scribes which came from Jerusalem 2. And when they saw some of his disciples eat bread with note a defiled that is to say with unwashen hands they found fault Paraphrase 2. take their dinner their meat without using the ceâ—â—â—mony of wathing their hands before it 3. For the Pharisees and all the Jews except they wash their hands note a oft eat not holding the tradition of the Elders Paraphrase 3. doe not ear any meat and this in obedience to an ordinance made by their Praedecessors not recorded in the Scripture of the old â—estament 4. And when they come from the note b market except they note c wash they eat not many other things there be which they have received to hold as the washing of cups and pots brazen vessels and tables Paraphrase 4. And when they come from the market or hall of judgment or any the like mixt assemblies they wash their hands solemnly for fear they may have been defiled there before they eat And in thir matter of washing many other ordinances there are which they think themselves bound to observe as laws divine as the washing of cups to drink in of pots containing somewhat above a pint of brazen vessels when carthen vessels if defiled were to be broken and also of beds on which they did eat then as now on tables 5. Then the Pharisees and Scribes asked him Why walk not thy disciples according to the tradition of the Elders but eat bread with unwashen hands Paraphrase 5. observe not thy disciples the ordinances of our progenitors which forbid to 6. He answered and said unto them Well hath Isaias prophecyed of you hypocrites as it is written This people honoureth me with their lips but their heart is farre from me 7. Howbeit in vain do they worship me teaching for doctrines the traditions of men 8. For laying aside the commandment of God ye hold the tradition of men as the washing of pots and cups and many other such like things ye do Paraphrase 6 7 8. you are the very sort of hypocrites of which Isaiah prophecyed c. 30. 13. men that professe great strictnesse in performances toward God and
and told them Elias verily cometh first and restoreth all things and how it is written of the son of man that he must suffer many things and be set at nought 13. But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed as it is written of him Paraphrase 12 13. And he answered them saying It is no doubt prophecied of Elias Mal. 4. 5. that he should come before the great and terrible day of the Lord that is the destruction of the Jewes on purpose to convert and deliver them from it v. 6. But let me tell you John Baptist is this Elias and he ye know is come already as well as I and they have used him as Ahab used Elias when he was here on earth stood out obdurate against all his threats And as they have done with him so shall they deale with me persecute despise and put me to death according to the predictions of the old prophets concerning the Messiah and as was intimated by John Baptist in those words of his Behold the Lamb of God that taketh away the sinnes of the world meaning that I should beare your punishments as a lamb be sacrificed and slain by and for you See Mat. 17. 11 12. 14. And when he came to his disciples he saw a great multitude about them and the Scribes questioning with them 15. And straightway all the people when they beheld him were greatly amazed and running to him saluted him 16. And he asked the Scribes What question ye with them Paraphrase 16. About what doe you question the disciples ver 14. 17. And one of the multitude answered and said Master I have brought unto thee my son which hath a dumb spirit Paraphrase 17. a disease which when it is upon him takes away his speech an Epilepsy Lu. 9. 39. and hearing v. 25. 18. And wheresoever he taketh him he note b teareth him and he foameth and gnasheth with his teeth and pineth away and I spake to thy disciples that they should cast him out and they could not 19. He answereth him and saith O faithlesse generation how long shall I be with you how long shall I suffer you bring him unto me Paraphrase 19. He said to his disciples or In his answer to the man he said to his disciples See Mat. 17. 17. 20. And they brought him unto him and when he saw him streightway the spirit tare note c him and he fell on the ground and wallowed foaming Paraphrase 20. put him into a fit 21. And he asked his father How long is it agoe since this came unto him And he said Of a child 22. And oft-times it hath cast him into the fire and into the waters to destroy him but if thou canst doe any thing have compassion on us and help us Paraphrase 22. so as to endanger his life 23. And Jesus said unto him If thou canst beleive all things are possible to him that beleiveth Paraphrase 23. If thou canst beleive me to be able to doe it thou mayest then be capable of this miracle For 24. And straightway the father of the child cryed out and said with teares Lord I beleive help thou mine unbeleif Paraphrase 24. and whatever degree of faith is wanting in me I beseech thee to pardon and repair it in me 25. When Jesus saw that the people came running together he rebuked the foule spirit saying unto him Thou dumb and deaf spirit I charge thee come out of him and enter no more into him Paraphrase 25. commanded the devil that inflicted that disease saying Thou evil spirit which afflictest this person so sorely that he can neither speak nor hear 26. And the spirit cryed and rent him sore and came out of him and he was as one dead insomuch that many said He is dead Paraphrase 26. And he fell into a sore fit of Epilepsy and therewith was forever freed of the disease 27. But Jesus took him by the hand and lifted him up and he arose Paraphrase 27. recovered 28. And when he was come into the house his disciples asked him privately note d Why could not we cast him out Paraphrase 28. His disciples thinking verily that they were not able to cure this disease asked in private what the reason was 29. And he said unto them This kind can come forth by nothing but by prayer and fasting Paraphrase 29. And he told them that to the curing of this disease they ought to have fasted and prayed and their not using that means which they ought to have used was it that made them not able to doe it and that was the culpable omission which he reprehended in them v. 19. See Mat. 17. 21. 30. And they departed thence and passed through Galilee and he would not that any man should know it 31. For he taught his disciples and said unto them The son of man is delivered into the hands of men and they shall kill him and after he is killed that he shall rise the third day Paraphrase 30 31. And Christ now determined to be more private seeing and telling his disciples how little good was now likely to be done by his farther miracles it being certain that the chief of the Jewes would instead of believing on him put him to death but as this should be so within three days he should rise again and that would be a proper means to convince some See note on Mat. 8. b. 32. But they understood not that saying and were afraid to ask him 33. And he came to Capernaum and being in the house he asked them What was it that ye disputed among your selves by the way 34. But they held their peace for by the way they had disputed among themselves who should be the greatest Paraphrase 34. they had as they went along fallen into a contention which of them was to be preferred before to take place of the rest 35. And he sate down and called the twelve and saith unto them If any man desire to be first the same shall be last of all and servant of all Paraphrase 35. The precedence among my disciples all that they are capable of that of being governours of the Church brings no advantage to him that hath it but to be more the servant of other men more work and business being the only advantage of that precedence which shall befall you and your successors in the Church 36. And he took a child and set him in the midst of them and when he had taken him in his arms he said unto them 37. Whosoever shall receive one of such children in my name receiveth me and whosoever shall receive me receiveth not me but him that sent me Paraphrase 36 37. To which purpose he gave them a significative embleme in shewing them a little child and having done so taking him into his arms and embracing him By the former part intimating what was before exprest v. 35. that he that will expect
his head But if 〈◊〉 signifie conterere then it referres to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pollux the instrument ordinary among Apothecaries to rub or scrape the inside of the vessel that the oyntment stick not to it In one of these two notions I doubt not but 't is taken and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also by the Sepuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excutio and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike against the ground and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to poure out Prov. 5. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open and that very agreeable to the moystnesse or thinnesse of the Nard which before was mentioned V. 12. First day of unleavened bread Some difficulty there is in the Old Testament about the beginning of the feast of unleavened bread arising from the comparing of Exod. 12. 6. 8. and Lev. 23. 5. Numb 28. 16. In Exodus on the fourteenth day of the moneth Nisan at even the Passover is to be killed v. 6. and the flesh eat that night v. 8. and v. 17. 18. their eating of unleavened bread is to begin at the fourteenth day of that moneth at even and to last till the 21 day of that moneth at even whereas in Leviticus and in Numbers 't is distinctly said In the fourteenth day of the first moneth at even is the Lords Passover and on the fifteenth day of the same moneth is the feast of unleavened bread and agreeably Josephus Antiq. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the fifteenth day of the feast of unleavened bread followes the Passover and last seven days These will soon be reconciled if first we suppose that the Jewes fourteenth day begin at the Sun-set of the thirteenth according to the first calculation Gen. 1. The evening and the morning were the first day and the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night and day for the naturall day And then secondly that betwixt that time and the next evening being the full time that belonged to the fourteenth day all that belonged to the Passover was to be done the place of eating it prepared the lambe killed and dressed and eaten about the conclusion of that 24 houres according to that of Moses Exod. 12. 8. They shall eat the flesh in that night not the night with which the fourteenth day began but the night or evening concluding or shutting up the fourteenth day that is not deferre the eating it any longer then that night leave none of it till the morning v. 10. And then thirdly that this day of the Passover being the Eve or preparation of the seven days feast of unleavened bread they were that day before Sun-set that is before the fifteenth day began to purge out or remove all remainders of leavened bread out of their houses and to eate the Passover with unleavened which seems to be referred to by S. Paul 1 Cor. 5. and then the feast of unleavened bread was to begin and last seven days that is from the evening that concluded the fourteenth and began the fifteenth day Lev. 23. 5. Numb 21. 16. to the evening the conclusion of the 21. Exod. 12. 18. and beginning of the 22 day Agreeable to this is that of Josephus Ant. l. 2. speaking of this feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we keep that feast eight days beginning from the fourteenth day of the moneth wherein at even they were to eate unleavened bread Exod. 12. 18. and then to keep the feast of unleavened bread seven days after From this explication of those texts of the Old Testament the controversie about the time of Christs and the jewes keeping this Passover here in the New may be decided And first the precise time of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of unleavened bread be defined On the thursday evening then wherein the thirteenth day of the moneth was concluded and the fourteenth day or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day and evening and morning began expres'd here by two characters 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of unleavened bread not the first day of the feast of unleavened bread or the first of the seven daies but the preparation to that feast wherein the leaven was put out of their houses 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they kill'd the Passover that is on the evening which began that Paschal day at the end of which the Pascal lamb was wont to be kill'd and eaten The disciples say unto him Where wilt thou that we go and prepare that thou eat the Passover For according to the usual custome that night and the next morning the Jewes were wont to prepare and make ready cleanse the house remove all leavened bread out of it and at length lay the cloth dresse the meat and eat the Passover about the evening or night after But the truth was Jesus our Passover was to be sacrificed that is crucified himself before the next evening or night wherein the Paschal lamb used to be eaten and therefore he resolved to keep it sooner viz in the former part of that Paschal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith the learned Grotius is the importance of my time is at hand Mat. 26. 18. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keep the Passover that is in respect of the suddennesse of my death approaching I will keep it presently and Luk. 22. 15. I have earnestly desired to eat this Passover with you before I suffer But this not by eating the Lamb That was to be slain by the Levites 2 Chron. 35. 6. and sacrificed in the Temple Deut. 16. 2 6. and that so it continued at this time and after appears by the story of Cestius learning by this means from the Priests the number of the Lambs that were sacrificed and the people that were present at a Passover and that on the the fourteenth day at even onely that is at the conclusion of that day But another Passover which was not sacrificed and accordingly of that which Christ took it is no where said in the Gospels that it was sacrificed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I keep or celebrate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I eat it but eaten as a memoriall of the afflictions and deliverance out of Aegypt viz. unleavened bread and bitter herbs and nothing else To this purpose it may be observed that as Joh. 13. 1. the time there specified for the supper v. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the feast of the Passover Upon which it is added that Jesus knew that his hour was come that he should passe out of this world unto the Father that is that he our Passover should be sacrificed and so himself passe before the Passover intimating that what he now doth at this supper was upon this consideration that he knew he should not live to eat the Lamb with them So at the
phrase used of Zacchaeus Lu. 19. 3. and so notes this James to have been about Zacchaeus's size or pitch and and so distinguish him from the others of that name who it should seem were not so V. 43. Counseller What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Counseller here is matter of some question Most probable it is that it imports one of the Decuriones placed by the Romanes in their Colonies or provinces So saith Fornerius Decuriones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur quòd consilii gratià allegerentur the Decuriones were called Counsellers because they were chosen to give counsel So the old Greek and Latine Lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decurio Curialis So the old Glossarie Decurio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what the Decurio is we find in the Digests Lib. 5â— Tit. 16. de verbor signif leg 239. § 5. Decuriones dictos aiunt ex eo quòd initio cùm coloniae deducerentur decima pars eorum qui ducerentur consilii publici gratiâ conscribi solita sit They were so called because at the first when Colonies were sent out the tenth part of them were appointed to sit as a standing Councel to manage affaires And such an one at this time was Joseph and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person of great eminence CHAP. XVI 1. AND when the sabbath was past Mary Magdalen and Mary the mother of James and Salome had bought sweet spices that they might come and anoint him Paraphrase 1. embalme 2. And very early in the morning the first day of the week they came unto the sepulchre note a at the rising of the sun Paraphrase 2. when the Sun was appearing in their Horizon 3. And they said among themselves Who shall roll us away the stone from the doore of the sepulchre 4. And when they looked they saw that the stone was rolled away for it was very great Paraphrase 3 4. And questioning one with another who should roll away the stone from the doore of the tomb it being a very great stone they looked up and discerned that it was already removed 5. And entring into the sepulchre they saw a young man sitting on the right side clothed with a long white garment and they were affrighted Paraphrase 5. an Angel in the appearance of a young man 6. And he saith unto them Be not affrighted ye seek Jesus of Nazareth which was crucified he is risen he is not here behold the place where they laid him 7. But goe your way tell his disciples and Peter that he goeth before you into Galilee there shall ye see him as he said unto you Paraphrase 7. But stay not here seeking the living in a tomb but goe tell his disciples and particularly Peter that according to his own words before his death c. 14. 28. he is risen from the dead and that c. 8. And they went out quickly and fled from the sepulchre for they trembled and were amazed neither said they any thing to any man for they were afraid 9. Now when Jesus was risen early the first day of the week he appeared first to Mary Magdalen out of whom he had cast seven devils Paraphrase 8 9. and being very much amazed and frighted they did not declare this to any whom they met by the way but going to tell the Apostles what they had heard of the Angel Mat. 28. 9. before they came to them Jesus himself appeared to them and first 10. And she went and told them that had been with him as they mourned and wept Paraphrase 10. those that belonged to him that is his disciples 11. And they when they had heard that he was alive and had been seen of her believed not 12. After that he appeared in another form unto two of them as they walked and went into the countrey Paraphrase 12. to a village called Emmaus Lu. 24. 13. 13. And they went and told it unto the residue neither believed they them 14. Afterward he appeared unto the eleven as they sate at meat and upbraided them with their unbelief and hardnesse of heart because they believed not them which had seen him after he was risen 15. And he said unto them Goe ye into all the world and preach the Gospel to note b every creature Paraphrase 15. all the Gentiles 16. He that beleiveth and is baptized shall be saved but he that beleiveth not shall be damned Paraphrase 16. And he that receiveth the Gospel preached by you and thereupon becomes a proselyte or disciple of Christ and desires and receives Baptisme the seale of the new Covenant shall for all his former sins sincerely repented of and forsaken receive plenary pardon and upon perseverance in new life eternall blisse but he that stands out obstinately and impenitently shall be damned 17. And these signes shall follow them that believe In my name shall they cast out devils they shall speak with new tongues Paraphrase 17. And moreover for the propagating the Gospel as farre as may be the Spirit shall be powr'd out upon you and from you communicated to others and thereby ye shall be enabled to doe miracles cast out devils speak strange languages Act. 2. c. 18. note c They shall take up serpents and if they drink any deadly thing it shall not hurt them they shall lay hands on the sick and they shall recover 19. So then after the Lord had spoken unto them he was received up into heaven and sate on the right hand of God 20. And they went forth and preached every where the Lord working with them and confirming the word with signes following Amen Annotations on Chap. XVI V. 2. At the rising The various readings in this place may deserve to be taken notice of 1. Gregorie Nyssen Serm. de Resurr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most exact Copies put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now And so Eusebius de Demonstr Euang. l. 10. in the end reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sun being now risen and so Lucas Brugensis cites it out of some Manuscripts 2 ly The ancient Greek and Latine MSS read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now be joyned with that the plain sense will be the sun now rising or as our English at the rising of the sun and so it will agree exactly with S. Matthew's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day beginning to appear or shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day beginning to shine saith Ignatius ad Trall V. 15. Every creature What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is clear by comparing this passage with the same as 't is set down in the other Gospels In S. Matthew with whom S. Mark throughout most exactly agrees it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe and gather disciples over all nations and immediately follows as here baptizing thâ—m c. In S. Luke thus c. 24 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉
thee and to shew thee these glad tidings Paraphrase 19. My name is Gabriel and I am an officer or attendant that wait on God by whom I was dispatcht on this good message to thee 20. And behold thou shalt be note g dumb and not able to speak untill the day that these things shall be performed because thou believest not my words which shall be fulfilled in their season Paraphrase 20. And as a punishment of thy unbelief and withall as a signe to assure thee of the truth of what I say thou shalt be deaf and dumb and so continue till after the birth of the child v. 64. which shall be according to the ordinary course of womens conceiving and bringing forth reckoning from this time 21. And the people waited for Zacharias and marvailed that he tarried so long in the Temple Paraphrase 21. Sanctuary 22. And when he came out he could not speak unto them and they perceived that he had seen a note h vision in the Temple for he beckned unto them and remained speechlesse Paraphrase 22. concluded that God had given him some revelation in time of his offering incense and he made signes to them but was not able to speak to them continuing dumb after the amazement of it was over 23. And it came to passe that assoon as the daies of his note i ministration were accomplished he departed to his own house 24. And after those daies his wife Elizabeth conceived and hid her self five moneths saying 25. Thus hath the Lord dealt with me in the daies wherein he looked on me to take away my reproach among men Paraphrase 24 25. And his wife Elizabeth conceived presently see v. 20. and note m. and assoon as she perceived it she went out of the way to avoid the discourses of the people and returned not till the time of the conception of Christ and revealing of that whose officer and harbinger onely John was to be And Elizabeth blessed God for this miraculous mercy of his in giving her a child in her old age and so taking away from her the reproach of barrennesse which was so heavy and unsupportable among the Jewes Isai 4. 1. 26. And in the sixt moneth the Angel Gabriel was sent from God unto a city of Galilee named Nazareth Paraphrase 26. And in the sixt moneth after Elizabeth's conception See v. 36. 27. To a virgin espoused to a man whose name was Joseph of the house of David and the virgins name was Mary 28. And the Angel of the Lord came in unto her and said Haile thou that art note k highly favoured the note l Lord is with thee blessed art thou among women Paraphrase 28. saluted her in this form Hail thou gracious person the Lord of heaven be with thee Let all men for ever account of thee as the most blessed woman in the world 29. And when she saw him she was troubled at his saying and cast in her mind what manner of salutation this should be Paraphrase 29. And seeing and considering what had happened she knew not what to judge of it but cast about what should be the importance of this salutation 30. And the Angel said unto her Fear not Mary thou hast found favour with God Paraphrase 30. And while she was thus musing 31. And behold thou shalt conceive in thy womb and bring forth a son and shalt call his name Jesus Paraphrase 31. And though thou art a virgin yet c. See Maâ— 1. 21. 32. He shall be great and shall be called the son of the Highest and the Lord God shall give unto him the throne of his father David 33. And he shall reigne over the house of Jacob for ever and of his kingdome there shall be no end Paraphrase 32 33. He shall be an eminent person being the son of God see note on Mat. 1. l. and the God of Israel shall settle upon him a spirituall kingdome of which that temporall of David was but an imperfect representation the absolute government of the Church that spirituall house of Jacob and that kingdome of his shall continue forever shall never be destroyed as the kingdome of the Jewes shall 34. Then said Mary unto the Angel How shall this be seeing I know not a man Paraphrase 34. can I being a virgin conceive 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing that shall be borne of thee shall be called the son of God Paraphrase 35. This shall be done by the Holy Ghost and the power of the eternall God coming upon thee for which cause the child which shall be born shall be the son of God and not of any man 36. And behold thy cousin Elizabeth she hath also conceived a son in her old age and this is the sixt moneth with her who was called barren Paraphrase 36. And for a token of this know thou that thy cousin Elizabeth hath also conceived in her old age and that barren woman is now six moneths gone with child 37. For with God nothing shall be impossible Paraphrase 37. For nothing is impossible for God to perform be it never so strange or difficult 38. And Mary said Behold the handmaid of the Lord be it unto me according to thy word And the Angel departed from her Paraphrase 38. And Mary exprest her faith and her obedience ready to be disposed of by God as he thinks fit with all submission and humility of mind 39. And Mary arose note m in those daies and went into the hill-countrey with hast into a city of Judah Paraphrase 39. And immediatly see v. 24. Mary arose and went as speedily as she could into the hill-countrey to some city there of which there were many Josh 15. 48. within the portion of Judah to visit Elizabeth her cousin 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe that when Elizabeth heard the salutation of Mary the babe leaped in her womb and Elizabeth was filled with the holy Ghost Paraphrase 41. was transported and inspired by God with a prophetick Spirit See note n. 42. And she spake out with a loud voice and said Blessed art thou among women and blessed is the fruit of thy womb Paraphrase 42. And she brake out into the same words that the Angel had used to Mary v. 28. adding also an Eulogy or benediction to the child in her womb 43. And whence is this to me that the mother of my Lord should come to me Paraphrase 43. And what an honour 44. For lo assoon as the voice of thy salutation sounded in mine eares the babe leaped in my womb for joy Paraphrase 44. at the very minute wherein thou first spakest to me I was so affected with joy that the child did suddenly spring in my womb by reason of that joy which transported me 45. And blessed is she that believed for
the East is used in other places of Scripture some of the Greek Scholiasts have still applied it to Christ As Bar. 4. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look toward the East i. e. saith Olympiodorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sun of righteousnesse our Lord Jesus Christ And Jer. 23. 5. I will raise up unto David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint the righteous East Severus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the Sun of righteousnesse And from hence perhaps it is that Tacitus hist l. 5. at the destruction of Jerusalem saith that some on that occasion remembred antiquas Sacerdotum literas the antient writings of the Priests which foretold eo ipso tempore fore ut valesceret Oriens that at that very time it should come to passe that the East should prevail i. e. Christ cujus nomen est Oriens whose name is the East meaning all this while by the East that Orient or rising Sun and not the point from whence he risech To which purpose also may applied that of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of all things sent him forth in the word from whence the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes his most ancient son or first born V. 79. Shadow of death What is the meaning of this figurative speech the shadow of death will be best conjectured by comparing it with Psal 23. 4. though I walk thorow the valley of the shadow of death c. There making God his shepheard v. 1. he compares himself to a sheep which feeds sometimes upon an hill sometimes in a valley and again may be supposed to be in danger of Wolves or else free from that danger The hills being the highest have all the light and warmth of the sun upon them and the valleyes contrariwise that are shaded by the hills have much lesse of that warmth or light and being also more subject to incursion of Wolves then the hills were where their coming would be more discernible this is there the meaning of the valley of the shadow of death a gloomie vale of danger of the utmost evil Proportionably here in a spiritual sense the shadow of death is a state of sin and ignorance want of light or knowledge and want of warmth or grace the description of the state under the Law which afforded neither of these in any proportion to what is now done by Christ and so left men in a dangerous condition till Christ was thus pleased to shine upon them and thereby to rescue them out of it CHAP. II. 1. AND it came to passe in those dayes that there went out a decree from Caesar Augustus that note a all the world should be note b taxed Paraphrase 1. Augustus the Roman Emperour that all persons in the Roman Empire should have their names and conditions of life and estate set down in court-rolls c. according to their families 2. And this taxing was first made when Cyrenius was governour of Syria Paraphrase 2. was sent Procurator into Syria under which province Palaestine was to enrol that part of the Empire note b. 3. And all went to be taxed every one into his own city Paraphrase 3. to the city where their Ancestours were born and so these to the city where David was born from whence they came ver 4. 4. And Joseph also went up from Galilee out of the city of Nazareth into Judaea unto the city of David which is called Bethlehem because he was of the house and linage of David Paraphrase 4. And so though Ioseph dwelt in Galilee in the city Nazareth he was forced to go into Iudaea 5. To be taxed with Mary his espoused wife being great with child 6. And so it was that while they were there the dayes were accomplished that she should be delivered 7. And she brought forth her first born son and wrapped him in swadling clothes and laid him in a note c manger because there was no room for them in the Inne 8. And there were in the same countrey shepheards abiding in the field keeping note d watch over their flock by night Paraphrase 8. by turns over their flock some one watch of the night some another 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid Paraphrase 9. And an Angel of God appeared to them in a shining cloud signifying God's especial signal presence there See note on Mat. 3. k. 10. And the Angel said unto them Fear not for behold I bring you good tidings of great joy which shall be to all people 11. For unto you is born this day in the city of David a Saviour which is Christ the Lord. Paraphrase 11. For the Messias or God incarnate is this day born in Bethlehem Davids city 12. And this shall be a sign unto you Ye shall find the babe wrapped in swadling clothes lying in a manger Paraphrase 12. And by this you shall distinguish this child from all others 13. And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Paraphrase 13. Angels so farre from envying this dignity of mans nature that they congratulated it and thereupon sang this hymne 14. Glory to God in the highest and on earth note e peace good will towards men Paraphrase 14. God be glorified by them which are in the highest heavens the Angels c. because of that peace which this birth of Christ hath brought on the earth and because of that favour mercy reconciliation of God toward men which is wrought thereby or because of that reconciliation of God toward those that are found sincere before him 15. And it came to passe as the Angels were gone away from them into heaven the shepheards said one to another Let us now go even unto Bethlehem and see this thing which is come to passe which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in a manger 17. And when they had seen it they made known abroad the saying which was told them concerning this child Paraphrase 17. whole story of all that 18. And all they that heard it wondred at those things which were told them by the shepheards 19. But Mary kept all these things and pondered them in her heart Paraphrase 19. comparing them one with another in her private meditation without speaking of them to any 20. And the shepheards returned glorifying and praising God for all the things that they had heard and seen as it was told them Paraphrase 20. for the real completion of all those things which were first told them by an Angel and then heard and seen by themselves 21. And when eight dayes were accomplished for the circumcising of the child his name was called Jesus which was so named of the Angel before he was conceived in the womb Paraphrase 21. And
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
for a roll or instrument or indenture wherein Christ undertakes in writing under his hand as it were to doe Gods will or that which God requires of him by way of office And Theophylact who explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll After the manner of these rolls or bills were their books and other writings rolled up when they would shut them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the books of the law folded up saith R. Eliezer in Gemar Sanhed c 7. and opened by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or unrolling and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolled up as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rolling it up v. 20. which the Hebrewes ordinarily expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he folded up the book or roll that is shut it up Joma c. 7. § 1. CHAP. V. 1. AND it came to passe that as the people pressed upon him to heare the word of God he stood by the lake of Gennesareth Paraphrase 1. the sea of Galilee Mat. 4. 18. or lake of Tiberias See note on chap. 3. c. and on Mat. 14. e. 2. And saw two ships standing by the lake but the fishermen were note a gone out of them and were washing their nets Paraphrase 2. And saw two boats one belonging to Andrew and Simon Mat 4. 18. 'tother to Zebedee and his sons James and John and the fishermen having made an end of fishing for that time had carried out their nets and cleansed them meaning not to let them down 〈◊〉 use them any more 3. And he went into one of the ships which was Simon 's and prayed him that he would thrust out a little from the land and he sat down and taught the people out of the ship 4. Now when he had left speaking he said unto Simon Launch out into the deep and let down your nets for a draught 5. And Simon answering said unto him Master we have toiled all the night and have taken nothing neverthelesse at thy word I will let down the net 6 And when they had this done they enclosed a great multitude of fishes and their net brake 7. And they beckned unto their partners which were in the other ship that they should come and help them And they came and filled both the ships so that they began to sink Paraphrase 7. both the boats with the weight of the fish sunk into the water discernibly and were in danger to be lost 8. When Simon Peter saw it he fell down at Jesus knees saying Depart from me for I am a sinfull man O Lord. Paraphrase 8. My sinnes make me uncapable of receiving benefit from thy miracles this great miracle of the fish being ready to drown the boat and to become destructive to me I beseech thee go out of the ship 9. For he was astonished and all that were with him at the draught of fishes which they had taken Paraphrase 9. This he spake not out of a desire to be rid of his company but out of a great sense of his own unworthinesse and a great dread and amazement wrought in him by the miracle 10. And so was also James and John the sons of Zebedee which were partners with Simon And Jesus said unto Simon Fear not from henceforth thou shalt catch men Paraphrase 10. thou shalt be a fisherman no longer thy trade shall be changed into a more honourable that of catching so as to keep alive and not as in hunting and fishing c. it is ordinary to kill what is caught by thee thou shalt catch men and by so doing preserve them to all eternity 11. And when they had brought their ships to land they forsook all and followed him Paraphrase 11. all foure of them 12. And it came to passe when he was in a certain city behold a man full of leprosie who seeing Jesus fell on his face and besought him saying Lord if thou wilt thou canst make me clean Paraphrase 12. recover me from my foul disease 13. And he put forth his hand and touched him saying I will be thou clean And immediately the leprosie departed from him Paraphrase 13. And he did but touch him and speak the word 14. And he charged him to tell no man but go and shew thy self to the priest and offer for thy cleansing according as Moses commanded for a testimony unto them Paraphrase 14. But said he go c. See note on Mat. 8. d. 15. But so much the more went there a fame abroad of him and great multitudes came together to hear and to be healed by him of their infirmities 16. And he withdrew himself into the wildernesse and prayed Paraphrase 16. did oft go aside into places of solitude 17. And it came to passe on a certain day as he was teaching that there were Pharisees and doctors of the law sitting by which were come out of every town of Galilee and Judaea and Jerusalem and the power of the Lord was present to heal them Paraphrase 17. on one of those dayes besides his customary going out to some privacy for prayer he spent some time in teaching or expounding the Scriptures to them and there were present many Pharisees and Doctors of their law and divers others coming from the parts of Galilee c. and he exercised his divine power in healing those that thus came unto him from all parts to that purpose 18. And behold men brought in a bed a man which was taken with the palsie and they sought means to bring him in and lay him before him 19. And when they could not find by what way they might bring him in because of the multitude they went up on the house top and let him down through the tiling with his couch into the midst before Jesus 20. And when he saw their faith he said unto him Man thy sins are forgiven thee Paraphrase 20. Mat. 9. 2. 21. And the Scribes and the Pharisees began to reason saying Who is this which speaketh blasphemies Who can forgive sinnes but God alone Paraphrase 21. This is sure a blasphemer making a God of himself for none but such can forgive sinnes 22. But when Jesus perceived their thoughts he answered and said unto them What reason ye in your hearts Paraphrase 22. What ground have you for this dispute beginning in your hearts and express'd by your tongues v. 21. 23. Whether is easier to say Thy sins be forgiven thee or to say Rise up and walk 24. But that ye may know that the son of man hath power upon earth to forgive sins he said unto the sick of the palsie I say unto thee Arise and take up thy couch and go into thine house Paraphrase 23 24. Is it blasphemy for him that is endued with divine power and can cure all diseases with his word to forgive sins also The one ye shall see me able to do And why may I not then freely and without injury to any do the other also see Mat. 9. 6. whereupon
eat rubbing them in their hands Paraphrase 1. In the morning of the day of Pentecost falling on a sabbath day by which conjunction that day became an high sabbath Christ passed through the corn-fields which were now full ripe this feast of Pentecost being called the feast of harvest Exod. 23. 16. and his disciples see Mat. 12. a. pluckt the eares of corn and eat of it 2. And certain of the Pharisees said unto them Why doe ye that which is not lawfull to doe on the sabbath daies Paraphrase 2. And the Pharisees question'd them saying Why doe you eat before the publick service which is not to be done on sabbath daies especially on such daies as this the feast of Pentecost See note on Mat. 12. a. 3. and Jesus answering said unto them Have ye not read so much as this what David did when himself was an hungred and they which were with him 4. How he went into the house of God and did take and eat the shew-bread and gave also to them that were with him which is not lawfull to eat but for the priests alone Paraphrase 3 4. And Jesus answered for the disciples by putting them in mind what David did in the like case that of hunger transgressing the law of holy things which is in like manner appliable to such transgressions as these on the sabbath daies 5. And he said unto them that The son of man is Lord also of the sabbath 6. And it came to to passe also on another sabbath that he entred into the synagogue and taught and there was a man whose right hand was withered 7. And the Scribes and Pharisees watched him whether he would heale on the sabbath day that they might find an accusation against him Paraphrase 7. observed him insidiously and at last asked him whether the working a cure on the sabbath day were lawfull or no Mat. 12. 10. 8. But he knew their thoughts and said to the man which had the withered hand Rise up and stand forth in the midst And he arose and stood forth Paraphrase 8. their designes of treachery see note on Mat. 15. e. and yet made no scruple to run the hazard rather then omit the working of that mercy 9. Then said Jesus unto them I will ask you one thing Is it lawfull on the sabbath daies to doe good or to doe evil to save life or to destroy it Paraphrase 9. And therefore said He that doth not an act of charity when there is need of it and he can doe it doth commit sinne and he that then doth not cure destroies I shall therefore ask you this question Which of these is the fittest employment for a sabbath day to cure or kill 10. And looking round about upon them all he said unto the man Stretch forth thy hand and he did so and his hand was restored whole as the other 11. And they were filled with madnesse and communed one with another what they might doe to Jesus Paraphrase 11. Senslesse anger or rage and consulted together 12. And it came to passe in those daies that he went out into a mountain to pray and continued all night in note b prayer to God Paraphrase 12. at that time or then he betook himself see note on c. 1. m. to a mountain to pray and continued all night in an house of prayer or oratory used to that purpose for the service of God to which men resorted to pray 13. And when it was day he called unto him his disciples and of them he chose twelve whom also he named note c Apostles Paraphrase 13. his followers that received the faith and attended his preaching and of them he chose twelve to be constant attendants and these were the men to whom after he left his power at his parting from the world Joh 20. 21. and gave them Commission to plant and rule the Church and then named them Apostles as Governours sent by commission by him 14. Simon whom he also named Peter and Andrew his brother James and John Philip and Bartholomew Paraphrase 14. Cephas which in Syriack signifies a stone 15. Matthew and Thomas James the son of Alpheus and Simon called Zelotes 16. And Judas the brother of James and Judas Iscariot which also was the traitor 17. And he came down with them and stood in the plain and the company of his disciples and a great multitude of People out of all Judaea and Jerusalem and from the sea coast of Tyre and Sidon which came to hear him and to be healed of their diseases 18. And they that were vexed with unclean spirits and they were healed Paraphrase 18. that being possess'd by the devils were brought into any disease by them 19. And the whole multitude sought to touch him for there went virtue out of him and healed them all Paraphrase 19. because by vertue of any bare touch of his cures were conveyed to all that needed them 20. And he lifted up his eyes on his disciples and said note d Blessed are ye poor for yours is the Kingdome of God Paraphrase 20. ye lowly humble-minded men and such as can be content to be poore when call'd to it for you are the men to whom the Gospel peculiarly belongs 21. Blessed are ye that hunger now for ye shall be filled Blessed are ye that weep now for ye shall laugh Paraphrase 21. that in this life have an earnest desire after the righteousnesse which is not attain'd to perfectly till another for the time shall come wherein ye shall be satisfied abundantly 22. Blessed are ye when men shall hate you and when they shall note e separate you from their company and shall reproach you and cast out your name as evil for the son of man's sake Paraphrase 22. excommunicate and anathematize you as notorious offenders 23. Rejoyce ye in that day and leap for joy for behold your reward is great in heaven for in the like manner did their fathers unto the prophets 24. But woe unto you that are rich for you have received your consolation Paraphrase 24. the wealth and great prosperities of this world are a sad presage to those which doe not use them Christianly For all the good things or matters of comfort that belong to them they receive in this life 25. Woe unto you that are full for ye shall hunger Woe unto you that laugh now for ye shall mourn and weep Paraphrase 25. All the worldlings present plenty will end in famine and misery All their jollity in weeping and gnashing of teeth 26. Woe unto you when all men shall speak well of you for so did their fathers to the false prophets Paraphrase 26. Even a good reputation when it is popular and generall the universall applause of the men of this world is a very ill signe and that which hath been generally the false not the true prophets portion 27. But I say unto you which heare Love your enemies doe good to them which hate you 28.
diligence and if thou art not thus ready to set out with me if thou either pretendest or really hast such kindnesse to thy former course and what thou hast left at home as to take thee off one day from my service thou art not worthy of the dignity and advantages of a Christian life art no competent judge of them nor consequently fit for a disciple of mine Annotations on Chap. IX V. 8. Appeared The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared seems here to be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was come So 't is evidently in 2 Mac. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how ye came into my wombe So the Scholiast of Theocritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appearing signifies coming So Plato in the beginning of his Protagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is whence comest thou Socrates So Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou canst not come to the city which is above V. 12. Lodge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies among Mariners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come back and retire from the sea to the haven and from thence 't is applied to travailers that betake themselves to their inne which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the man and the beast there layed down his lading and so 't is generally to refresh ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus out of Hesychius V. 31. Decease That Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies his death and going out of this world will be acknowledged 1. by the use of a parallel phrase to this sense Joh. 13. 1. where his death is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a passing out of this world typified there by the Pasch in the beginning of the verse and that we know was instituted as a commemoration of the Exodus or going out of Aegypt 2ly by S. Peters using it of himself 2 Pet. 1. 15. to signifie his departure before express'd by the laying down his tabernacle v. 13. But that it is here also in a more solemn sense of somewhat a greater latitude may appear by this that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ is here said to be the subject of the discourse betwixt Elias and Moses and Christ upon mount Tabor And what the matter of that discourse was hath been set down at large from sufficient evidences Note on Mat. 17. a. viz. the coming of the great and terrible day of the Lord Malac. 4. 5. before which Elias was first to come Which being there sufficiently manifest and explained to denote the approaching destruction of the obstinate unbelieving Jews may farther be cleared by another place wherein 't is mention'd what the subject of this discourse was that of S. Peter that was present at this vision 2 Pet. 1. 16. where he affirmes that at his being on the mount Tabor with Christ he had a revelation concerning that which was the matter of that whole Epistle of his the power and coming of Jesus Christ which what it signifies in divers places of the New Testament viz. a middle second coming of Christ upon the Jews hath been shewn at large Note on Mat. 24. b. And so again 1 Pet. 5. 1. when he saith he was a witness of Christs sufferings and a partaker of the glory which should be revealed that latter seems to referre to his presence at the transfiguration where this glory that was to follow Christs sufferings was represented to him and two other disciples To which purpose 't is also observable in what sense we find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Heb. 11. 22. and in the title of the second book of Moses to denote the departure of the Israelites out of Aegypt to Canaan And accordingly in S. Judes Epistle which is but the Epitome of and parallel to that 2d of S. Peter where S. Peter saith 2 Pet. 1. 15 16. I will endeavour to put you in mind of these things that is of this power and coming of our Lord which he had made known to them he hath these words v. 5. I would put you in mind that the Lord having delivered the people of Israel out of the land of Aegypt destroyed those that did not believe Which referring to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses's bringing the Israelites out of Aegypt supposes that to be an image or resemblance of that coming of Christ that is of what Christ should now do within a while viz. that being gone out of the world and by that means of his death having brought his people out of their captivity he should not onely overwhelm his enemies the Jews like Pharaoh and the Aegyptians but withal destroy the wicked impure Gnostick Christians like the disobedient Israelites in the wildernesse And that this as it may properly be contain'd under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so was the thing that Saint Luke meant here by it may probably appear 1. by the agreeablenesse of it and by the Evangelists referring it it came to passe saith he after these words about 8 dayes that Jesus took Peter and John c. v. 28. to the discourse immediately precedent for the expressing of which as by an Embleme the transfiguration seems to have been designed which is all to that purpose of preserving the believers that take up Christs crosse and destroying all such who as the Gnosticks afterward and those that were corrupted by them should be most careful to preserve their lives 2ly by the mention of Jerusalem where all this was to be fulfill'd first Christ to die there then all these glorious works of God to be shewn upon that people in destroying the unbelievers and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disobedient provokers Heb. 3. 12 16 18. among them and preserving the sincere pure persevering faithful Christians in the midst of that destruction These arguments do not pretend to demonstrate but have been added ex abundanti to that one ground laid Mat. 17. Note a. onely as probabilities concurring with that which is there evidenced To this may be added an observation of S. Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Lord Jesus Christ calls his coming in the fleshby this title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or going out citing Mat. 13. 3. of the Sower going out and Iohn 16. 28. of his having come out from the father and the same again o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ fitly calls his coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which observation if it have any force in it then may this other middle coming of Christ to the destruction of the Jews so often styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of the Lord and of Christ be as fitly here express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the going away or departure from this earth but his coming in power and vengeance from heaven a consequent of his Ascension thither On this place of S. Chrysostome the learned Andrew Downes observes that the Hebrews expresse 〈◊〉 〈◊〉 〈◊〉
how doe I desire that it were already kindled But as all thâ—se come to the same sense so the former seems the more easie and naturall unless we prefer that other reading which we find in Marcus Eremita De baptis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I would be pleased or glad if it were already kindled As for the fire here although that may signifie only a purgative fire and intimate Christs desire of purifying the world from the drosse of sinne for which he came Tit. 2. 14. and to referre to the coming of the holy Ghost who appeared in fire Acts 2. yet it rather seems to be restrained by the Context to the fire of persecution all one with division v. 51. which though it cause some smart yet it hath very usefull qualities as that of exploring or trying in which respect 't is said 1 Cor. 11. 19. there must be divisions among you that they that are approved tryed and found right in this fire may be made manifest among you And that this should be consequent to Christs coming see v. 52. c. Lu. 2. 35. that of trying Heb. 4. 12. Lu. 2. 35. who are faithfull adherents to him who not Which is the speciall work of fire and the effect of persecution for Christs sake V. 50. A Baptisme The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the note of the future So 2 Esdr 4. 45. habet venire is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to come And in the Athanasian Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall rise is rendred in Latine habent resurgere So in Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so oft in Lactantius quòd carne indui haberet in terra that is that he was to be incarnate and again quòd plurimae sectae haereses haberent existere that there should be many sectâ— and heresies CHAP. XIII 1. THere were present at that season some that told him of the Galileans whose bloud Pilate had mingled with their sacrifices Paraphrase 1. Galileans a faction of Judas Gaulonita which taught doctrines contrary to subjection to the Roman Empire whom it is thought Pilate set upon and killed when they were offering sacrifice and powred out their bloud as the bloud of beasts was poured out in the sacrifices 2. And Jesus answering said unto them Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things 3. I tell yee nay but except yee repent yee shall all likewise perish Paraphrase 3. if you continue your present wicked practises raising sedition under pretence of piety as frequently you are apt to do see Titus Bostrensis p. 803. C. then as they perished at the day of Pascha at their sacrifice so shall a multitude of you on that very day see Josephus of the Jewish war l. 6. c. 11. and l. 7. c. 17. and Euseb Eccl. Hist l. 3. c. 5. in the Temple be slaughtered like sheep and that for the same cause a sedition raised in the city 4. Or those eighteen on whom the tower in Siloe fell and slew them think ye that they were sinners above all men that dwelt in Jerusalem 5. I tell you nay but except ye repent ye shall all likewise perish Paraphrase 5. perish in the ruines of the whole city as they of that tower 6. He spake also this parable A certain man had a figtree planted in his vineyard and he came and sought fruit thereon and found none Paraphrase 6. And he spake a parable to them of which this is the plain meaning This people hath long been unprofitable made no returns to all Gods husbandry bestowed upon them and yet God hath given them space to repent and sent his son to dresse and manure them and if this doe not work upon them there is nothing to be expected but destruction and excision The parable was this A certain man c. 7. Then said he unto the dresser of his vineyard Behold these three years I come seeking fruit on this figtree and finde none Cut it down why cumbreth it the ground 8. And he answering said unto him Lord let it alone this year also till I shall dig about it and dung it 9. And if it bear fruit well and if not then after that thou shalt cut it down Paraphrase 9. And perhaps it will bear fruit or make this experiment whether it will bear fruit or no 10. And he was teaching in one of the synagogues on the Sabbath 11. And behold there was a woman which had a spirit of infirmity eighteen years and was bowed together and could in no wise lift up her self Paraphrase 11. sore disease inflicted on on her by the devil v. 16. for the space of eighteen years and she did so extremely stoop that she could hardly see the heavens 12. And when Jesus saw her he called her unto him and said unto her Woman thou art loosed from thine infirmity Paraphrase 12. thy disease 13. And he laid his hands on her and immediately she was made streight and glorified God 14. And the Ruler of the synagogue answered with indignation because that Jesus had healed on the sabbath day and said unto the people There are six daies in which men ought to work in them therefore come and be healed and not on the sabbath day Paraphrase 14. the head of the Consistory being angry that Jesus did cures on the sabbath gave command to the multitude saying There are six daies in the compasse of which men ought to doe all the work which they doe in the week 15. The Lord then answered him and said Thou hypocrite doth not each one of you on the sabbath day loose his oxe or his asse from the stall and lead him away to watering 16. And ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed from this bond on the sabbath day Paraphrase 16. on whom Satan hath inflicted a sore disease of 18 years duration be cured of this disease 17. And when he had said these things all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him 18. Then said he Unto what is the kingdom of God like and whereunto shall I resemble it 19. It is like a grain of mustard-seed which a man took and cast into his garden and is grew and waxed note a a great tree and the fowles of the aire lodged in the branches of it Paraphrase 19. Mat. 13. 31. 20. And again he said Whereunto shall I liken the kingdom of God 21. It is like leaven which a woman took and hid in three measures of meale till the whole was leavened Paraphrase 21. Mat. 13. 33. 22. And he went through the cities and villages teaching and journeying toward Jerusalem 23. Then said
one unto him Lord are there few that shall note b be saved And he said unto them Paraphrase 23. is the doctrine of the Gospel likely to be received by the generality of men or onely by a few disciples of us And the reply that Christ made to this question was to advise him and all others 24. Strive to enter at the straight gate for many I say unto you will seek to enter in and shall not be able Paraphrase 24. That they should not be led away with the example of the many that neglected the present opportunity and after would not find admission when they should desire it either into the Church here or the kingdom of God at the day of doom That the Gospel should at length be removed from the obstinate Iews and consequently heaven also 25. When once the Master of the house is risen up and hath shut to the doore and ye begin to stand without and to knock at the doore saying Lord Lord open unto us and he shall answer and say unto you I know you not whence you are 26. Then shall ye begin to say We have eaten and drunk in thy presence and thou hast tanght in our streets 27. But he shall say I tell you I know you not whence you are depart from me all ye workers of iniquity Paraphrase 25 26 27. That a great deal of timely care and industry and contention was required to get the end of our Christian faith and hope and that a little formal seeking of him a desiring the reward upon no farther pretences then that the Gospel hath been preached among them that they have eat and drunk in Christs presence nay that they have by him been enabled to work miracles Mat. 7. 22. c. would not serve the turn without a careful and due performance of all that Christ requires of us As for others be their pretences and confidences never so great they shall at the day of judgement be utterly rejected and their wicked doings rewarded with everlasting fire 28. There shall be weeping and guashing of teeth when ye shall see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you your selves thrust out Paraphrase 28. And then what a restless torment will it be to you to see the fathers of the old world that never saw or heard Christ preach among them as you confesse you have received by God into his kingdom and you rejected Mat. 8. 11 12. 29 And they shall come from the east and from the west and from the north and from the south and shall sit down in the kingdom of God Paraphrase 29. And though but few Iews should receive the faith yet disciples shall come in to Christ from all the quarters of the world and by him in the Church be received and entertained as at a feast which is some farther answer to the question v. 23. and so consequently bear the Patriarchs company in heaven 30. And behold there are last which shall be first and there are first which shall be last Paraphrase 30. And they that are now afarre off the Gentiles shall be admitted to his favour while the present Iews through their obduration shall be cast out v. 28. 31. The same day there came certain of the Pharisees saying unto him Get thee out and depart hence for Herod will kill thee Paraphrase 31. Upon his instructing the people and doing miracles in this manner some of the Pharisees unwilling that they should thus see his power and hear his doctrine were very desirous to have him gone and for a pretence suggested the danger that he was in from Herod if he should stay any longer saying Go out of Galilee Herods jurisdiction for if thou stay here he will put thee to death 32. And he said unto them Go ye and tell that fox Behold I cast out devils and I do cures to day and to morrow and the third day I shall be perfected Paraphrase 32. And Christ according to his prophetick office which gave prophets authority to reprehend all were they never so great in this world and their commission to the execution of that office made them superiour to all to whom they were sent Jer. 1. 8 9 10. answered them saying Go tell that great artificer or subtile disguised person Herod by the manner also of the expression left dubious intimating the subtilty of the Pharisees disguised by them but by him discerned who by the mention of Herods design to kill him thought to drive him out of their coasts that I attend the decree of my Father and in the mean time perform the office for which I was sent not fearing what he can do unto me Behold I cast out devils cure diseases for a while at present and after a while when my course is finished I am to suffer death 33. Neverthelesse I note c must walk to day and to morrow and the day following for it cannot be that a prophet perish out of Jerusalem Paraphrase 33. In the mean time I must do what I do and then go and suffer at Ierusalem being designed by my Father first to do these works and then to die there that being the place where all people have been wont to be put to death at the councel of the great Sanhedrim and where though capital judgements are now taken from the Iews yet the prophets are to be tried 34. O Jerusalem Jerusalem which killest the prophets and stonest them that are sent unto thee how often would I have gathered thy children together as an hen doth gather her brood note d under her wings and ye would not 35. Behold your house is left unto you desolate and verily I say unto you ye shall not see me until the time come when ye shall say Blessed is he that cometh in the name of the Lord. Annotations on Chap. XIIII V. 19. A great tree That a mustard-seed grows into a tree is affirmed Mat. 13. 32. and thereupon it is there said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the greatest of herbs or things that grow of seeds but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports greater then such and therefore it follows there that it becometh a tree and here that tree a great one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not to be measured by what we see of this seed among us but by considering the Hebrew soyle and clime of which this is ordinarily affirmed among their authors In the Babylonish Talmud Ketub fol. 3. there is mention of three boughes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mustard one of which being broken off from the rest yielded nine Kabs of seed and the wood thereof was sufficient to cover a little house So in the Jerusalem Talmud Peah c. 7. there is mention of a bough yielded three Kabs of that seed And again in the same place of a stemme or bough of mustard which Simon the son of Chalaphta had in his
breaking out into a very inordinate expression our Saviour wholly disliked as to the present expression of it meaning not to undertake any such employment And for the faith it self that he justly suspected would turn into malice when they should see this their hope of temporall deliverance and revenge frustrated and therefore he retired departed out of their hands â—o a mountain alone V. 27. Labour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour here seems to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having here an Accusative case after it and that signifies to acquire parare comparare quaerere acquirere colligere possidere lucrari and is rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12. 5. and Gen. 31. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acquisivit and Deut. 8. 17. in stead of My hand hath wrought me all this strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath gathered or acquired me these riches So Ezech. 28. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast made the gold and silver in thy treasury the Targum have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast gathered c. and thus Lu. 19. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy pound hath made or wrought that is hath gained acquired ten or five pounds Thus in Palaephatus Parius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he got himself food sibi victum comparavit Another notion there is of the word 1 Cor. 9. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that work or labour or prepare holy things according to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 't is applied to a sacrifice or feast or office and then it notes observare celebrare praeparare aptare ordinare disponere to prepare or fit or dispose but that belongs not to this place V. 28. Work the works of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the tasks or commands of God is not only evidenced by the Context but is the affirmation of Procopius in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the work of God the task which God prescribes us that you believe on him whom he hath sent the very place that immediately followes here v. 29. V. 37. The Father giveth me What is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what my Father giveth me may thus be discerned Psal 2. 8. there is a prediction or prophecy of Christ of whom in the words immediately precedent it is said Thou art my son this day have I begotten thee v. 7. that God will give him the heathen for his inheritance and the utmost parts of the earth for his possession where we discern what kind of giving is here meant giving for an inheritance or possession and that is for Christ to be Lord or owner of them and they as possessions subject to his power and dispose And this is done in the conversion of them see Note on Rev. 2. 0. Of this possession of his we find mention Tit. 2. 14. where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people for a possession and those are to be purified by Christ and his life given for them that he might redeem them from all iniquity But who they are that are thus said to be given to Christ by God will first appear Negatively 1. not any peculiar number of men absolutely without all respect to any qualifications chosen by God to eternall life for it is apparent and expresly affirmed of one of this number that he was finally lost Those whom thou gavest me saith Christ I have kept and none of them is lost save the son of perdition Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ totally and finally departed and was lost from him Secondly Not those that are already Actually believers or by God looked upon as such For of these that are here given to Christ it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall come unto me Where coming to Christ is believing on him and is a consequent of Gods giving them to Christ not antecedent to it and therefore when they are given to Christ they are not looked upon as believers already but those which will be such By these Negative considerations the Positive will I suppose be best collected That they that are so qualified and disposed as that Christ being proposed and revealed to them they will follow him come to him become his disciples those are they whom God gives to Christ For there is a sort and temper of mind which is most agreeable and proportionable to the believing on or receiving of Christ which they that have are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit or prepared or disposed for the kingdome of God Lu. 9. 62. such as in that place are ready and willing to undergoe Christs conditions to part with all and follow him and contrary to these are they that are not worthy of eternall life Act. 13. 46. and of such Christ saith that they are not far from the kingdome of God and that of such is the kingdome of heaven and S. Luke that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed in a readinesse for eternal life see Note on Act. 13. 〈◊〉 If it be demanded what temper this is I answer it is the honest heart described in the parable of the seed desiring sincerely to know the truth and to doe Gods will c. 7. 17. probity of mind and an eminent branch of that humility the temper resembled by the little children whose innocence and humility is so remarkable and of those poor in spirit is the kingdome of God the Christian state made up Mat. 5. 3. and those are Evangelized peculiarly that is wrought on by the preaching of the Gospel and God gives grace to the humble but resists the proud refractary confident person and accordingly it is set down as the character of the Gospel that God hath chosen the foolish things of the world the weak the base the despised 1 Cor. 1. 27 28. And so of them that are thus qualified it is here truly said that as God gives them to Christ for his portion the men that are to be his subjects the Israelite indeed in whom there is no guile is the fittest to be a disciple So when Christ calls all to come unto him these shall actually come as soon as ever Christ is revealed to them they receive him As Josephus speaking of Christ Ant. l. 18. c. 4. saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a teacher of those men that did with pleasure receive the truth Or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many as were in this sense disposed to eternal life believed Act. 13. 18. and as Christ saith expresly here c. 7. 17. that if any man will 〈◊〉
in this poor men they were sadly mistaken the prophecie of the Romans coming in to conquer them and destroy their Temple which I suppose was scatter'd among them and became the occasion of their mistake in expecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy them being thus perfectly fulfilled on them not by their letting Christ alone or believing on him but by the contrary by this their resisting and bandying against and at last crucifying him see Note on Matt. 24. m. CHAP. XII 1. THen Jesus six days before the Passeover came to Bethany where Lazarus was which had been dead whom he raised from the dead 2. There they made him a supper and Martha served but Lazarus was one of them that sate at the table with him 3. Then Mary took a pound of ointment of spikenard very costly and anointed the feet of Jesus and wiped his feet with her hair and the house was filled with the odor of the ointment Paraphrase 3. Then Mary the sister of Lazarus not Mary Magdalen see Note on Luke 7. 6. took a pound of the richest nard a very costly ointment see Mar. 14. a. 4. Then saith one of his disciples Judas Iscarioth Simon 's son which should betray him Paraphrase 4. who was the person that soon after this agreed to deliver him into the hands and power of the Jews 5. Why was not this ointment sold for three hundred pence and given to the poor 6. This he said not that he cared for the poor but because he was a thief and had the bag and bare what was put therein Paraphrase 6. because he having the office of receiving all that was brought or presented to Christ and being a covetous person who purloined much to his own uses conceived himself to be a loser by what was thus bestow'd on Christ 7. Then said Jesus Let her alone against the day of my burying hath she kept this Paraphrase 7. she hath performed this as a fit ceremony to solemnize my approaching death after which men use to be embalmed with perfumes and spices c. 8. For the poor always ye have with you but me ye have not always Paraphrase 8. And therefore this was a very seasonable charity in her ye will have opportunities enough to shew your charity to the poor but this was the last opportunity she could have had of expressing it to me who am suddenly to be gone from you 9. Much people of the Jews therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chief priests consulted that they might put Lazarus also to death Paraphrase 10. And seeing that Lazarus was apprehended by the Sanhedrim to be so dangerous a means to bring men to believe on Christ upon consultation it was thought fit to put Lazarus to death 11. Because that by reason of him many of the Jews went away and believed on Jesus Paraphrase 11. many Jews forsook the Judaical way of opposition against Christ upon seeing that miracle of his in raising Lazarus 12. On the next day much people that were come to the feast when they heard that Jesus was coming to Jerusalem 13. Took branches of palm trees and went forth to meet him and cried â—â—â—â—na blessed is the King of Israel that cometh in the name of the Lord. Paraphrase 13. Took palm branches see Note on Matt. 21. a. and solemnized his entrance into the city with the ceremonies of a Kings inauguration acknowledging him to be the Messias see Mat. 11. a. and using the words of Psal 118. 29. and styling him King of Israel 14. And Jesus when he had found a young ass sate thereon as it is written Paraphrase 14. At the same time also the disciples of Jesus fetching a young ass and bringing it to him according to his appointment he rode on it into Jerusalem And so that other prophecy of scripture Zech. 9. 9. was fulfilled in him also 15. Fear not daughter of Sion behold thy king cometh sitting on an asses Paraphrase 15. Now O Jerusalem there is matter of rejoycing to thee for he that is now thy King cometh in an equipage not of pomp and state but of humility as one that is likely to be author of all good to thee 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him Paraphrase 16. These things at first his disciples understood not to be a completion of any such prophecy till the coming of the holy Ghost upon them after Christs ascension then they considered and remembred that that was now done unto him which had been so long ago so plainly prophecied of him 17. The people therefore that was with him when he called Lazarus out of his grave and raised him from the dead bare record Paraphrase 17. At this time before the peoples Hosanna's those of the multitude that had been present at that mighty work of his in raising Lazarus from the dead freely made acknowledgement of it in Jerusalem 18. For this cause the people also met him for that they heard that he had done this miracle Paraphrase 18. And that caused the peoples coming out to him v. 13. as to the Messias whom alone they supposed able to do such a miracle ver 11. 19. The Pharisees therefore said among themselves Perceive ye how ye prevail nothing Behold the world is gon after him Paraphrase 19. Upon this the Pharisees said one to another We are so far from having suppressed him by all our opposition made against him that all men believe on him in despight of us And therefore some other sudden course must be taken with him 20. And there were certain note a Greeks among them that came up to worship at the feast Paraphrase 20. There were at this time some Gentile-worshippers Proselytes of the Gates which being not permitted to celebrate the feasts with the Jews were yet come up to pray in the outward court of the Temple 21. The same came therefore to Philip which was of Bethsaida in Galilee and desired him saying Sir we would see Jesus Paraphrase 21. These living not far from Bethsaida in Galilee and so having some knowledge of Philip who was of that city came to him and besought him that he would help them to see Jesus and speak with him 22. Philip cometh and telleth Andrew and again Andrew and Philip told Jesus Paraphrase 22. Philip first consulteth with Andrew and both together mention it to Jesus 23. And Jesus answered them saying The hour is come that the son of man should be glorified Paraphrase 23. Jesus did not refuse or reject these Gentiles from coming to him but in general words intimated that the preaching the Gospel to the Gentiles was now shortly at hand And in order to that Christ should be
up Ananias when he is dead CHAP. XX. 1. The first day of the week cometh Mary Magdalene early when it was yet dark unto the sepulchre and seeth the stone taken away from the sepulchre Paraphrase 1. Came Mary Magdalene and divers other women that had followed Jesus in his life-time Lu. 24. 10. 2. Then she runneth away and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Paraphrase 2. John the writer of this Gospel and told them The body of the Lord is taken 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and that other disciple did outrun Peter and came first to the sepulchre 5. And he stooping down and looking in saw the linen clothes lying yet went he not in 6. Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes lie 7. And the napkin that was about his head not lying with the linen clothes but wrapped together in a place by it self 8. Then went in also that other disciple which came first to the sepulchre and he saw and believed Paraphrase 8. And then upon his report John also that other disciple which came before Peter see ch 1. c. to the sepulchre went in and saw how the swathes and napkin were laid and believed what Mary and Peter had told him and was thereby convinced that he was risen 9. For as yet they knew not the scripture that he must rise again from the dead Paraphrase 9. For as yet they were not assured by the prophecies of scripture that it was to be so neither did they believe the testimonies of those that saw him risen Mar. 16. 11 12 13 14. 10. Then the disciples went away again unto their own home 11. But Mary stood without at the sepulchre weeping and as she wept she stooped down and note a looked into the sepulchre 12. And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen Paraphrase 12. of the tomb 13. And they say unto her Woman why weepest thou She saith unto them because they have taken away my Lord and I know not where they have laid him 14. And when she had thus said she turned her self back and saw Jesus standing and knew not that it was Jesus Paraphrase 14. And having said so and received answer from the Angels that he was risen from the dead and that she should go and tell his disciples c. Mat. 28. 5 6. Mar. 16 6 7. Lu. 24. 6 she went from the sepulchre toward the place where the disciples were Mat. 28. 8. and as she goes see note a. she sees a person standing which indeed was Jesus though she knew him not 15. Jesus saith unto her Woman why weepest thou whom seekest thou She supposing him to be the Gardner saith unto him Sir if thou have born him hence tell me where thou hast laid him and I will take him away Paraphrase 15. and I will carry him to his grave again or provide some other burying place for him 16. Jesus saith unto her Mary She turned her self and saith unto him Rabboni which is to say Master 17. Jesus saith unto her Touch me not for I am not yet ascended to my Father but goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God Paraphrase 17. This is not a time for me to company with you as I was wont but I go to prepare a place for you in heaven where you shall hereafter enjoy me 18. Mary Magdalen came and told the disciples that she had seen the Lord and that he had spoken these things unto her 19. Then the same day at evening being the first day of the week when the dores were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you Paraphrase 19. dores of the roome where they were together were shut for the more secrecy to avoid danger from the Jewes 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even note b so send I you Paraphrase 21. I take my leave of you see c. 14. 27. And doe now give you the same commission to execute in the Church when I am gone which my 〈◊〉 gave me at my coming 22. And when he had said this he breathed on them and saith unto them note c Receive ye the holy Ghost Paraphrase 22. And by that embleme signified to them the holy Ghost which should shortly come down upon them and thereby all those gifts of the Spirit of God which should be necessary to fit them for the discharge of their office Act. 2. 1. till which time they were to wait at Jerusalem Lu. 24. 49. 23. note d Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Paraphrase 23. See Mat. 16. note h. and Tract Of the Power of the Keyes 24. But Thomas one of the twelve called Didymus was not with them when Jesus came Paraphrase 24. otherwise called Didymus which by interpretation signifies the Twin 25. The other disciples therefore said unto him We have seen the Lord. But he said unto them Except I shall see in his hands the print of the nails and put my finger into the print of the nails and thrust my hand into his side I will not believe Paraphrase 25. I shall not be perswaded that it is he 26. And note e after eight daies again his disciples were within and Thomas with them then came Jesus the dores being shut and stood in the midst and said Peace be unto you Paraphrase 26. the week after the next week that day seven nights the disciples were again met at the service of God and Thomas was with them and when the dores had been fast shut for the more secrecie and security Jesus again as v. 19. came in upon them 27. Then saith he to Thomas Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believing 28. And Thomas answered and said unto him My Lord and my God Paraphrase 28. I acknowledge that thou art my very Lord and Master and that is an evidence to me that thou art the omnipotent God of heaven 29. Jesus saith unto him Thomas because thou hast seen me thou hast believed blessed are they that have not seen and yet have believed Paraphrase 29. Thy faith would have been◠more excellent and more eminently rewardable
〈◊〉 〈◊〉 〈◊〉 all one just as I have interpreted it 26. Was numbred The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calculus a stone or the like of which there were two uses one in choises or judgments wherein they gave their votes by this means â—ev 2. 17. the other in accounting or numbring Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is express'd in Hesychius by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies counting and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment Now for the use of iâ—â—n this place first it is evident that Matthias being here chosen by lot was not chosen by the suffrages or votes of men 2dly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proportionably to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Originally two things numbring as well as choosing it may most probably in this place signifie being numbred and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbred together with the eleven Apostles will be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was numbred with us v. 17. or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with us v. 22. and that is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he obtained his portion of this ministery that is office Apostolical Or if it should possibly referre to the notion of election it must then denote Gods choice of him v. 24. by the disposing of the lot and not any votes or suffrages of others which had nothing to doe in this matter for though Joseph and Matthias were by the Eleven nominated or chosen to prepare for the lot yet that Matthias was pitch'd on and added to the Eleven it was meerly the decision of the lot and so the disposition of the Lord. So vain is the pretension of those that will have this rendred Communibus calculis annumer abatur he was by common votes or suffrages added to that number and then make their own deductions from thence CHAP. II. 1. AND when the day of Pentecost was note a fully come they were all with one accord in one place Paraphrase 1. On the approach of the Lords day following the sabbath on which the Jewish Pentecost was celebrated they were all the Apostles together assembled at the service of God in their accustomed place See c. 1. 13. note c. 2. And suddainly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting Paraphrase 2. And whilst they were so imploy'd suddenly they heard a great noise come down from heaven like that of a mighty boisterous wind to note the efficacy of this Spirit of God now descending and it came into the upper room where they were assembled and filled all the room 3. And there appeared unto them cloven tongues like as of fire and it sat upon each of them Paraphrase 3. And there was an appearance of somewhat like flaming fire lighting on every one of them which divided asunder and so became the resemblance of tongues with that part of them which was next their heads divided or cloven see note on Mat. 3. k. 4. And they were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Paraphrase 4. And they were endued every one with gifts of the holy Ghost That of speaking with tongues which they never had learnt and other miraculous powers this coming of the holy Ghost bestowed on them 5. And there were dwelling at Jerusalem Jewes devout men out of every nation under heaven Paraphrase 5. abiding at Jerusalem many Jewes that came up to that feast of Pentecost and likewise proselytes see v. 10. which had come from severall nations of all quarters of the world to worship the true God at Jerusalem See note on Mat. 23. e. and Joh. 12. a. 6. Now when this was noised abroad the multitude came together and were confounded because that every man heard them speak in his own language Paraphrase 6. and were astonished because they being of severall nations every of them heard the Apostles speak the language of his nation 7. And they were all amazed and marvailed saying one to another Behold are not all these which speak Galileans Paraphrase 7. men born in Galilee and that have lived there all their times 8. And how hear we every man in our own tongue wherein we were born Paraphrase 8. And how doth every of us hear them speak every of those languages which are native to us 9. Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Judea and Cappadocia in Pontus and Asia 10. Phrygia and Pamphylia in Egypt and in the parts of Lybia about Cyrene and strangers of Rome Jewes and Proselytes 11. Cretes and Arabians we doe hear them speak in our tongues the wonderfull works of God Paraphrase 11. preaching the doctrine of Christ and the great things which God hath wrought by him and on him every of us in our own language 12. And they were all amazed and were in doubt saying one to another What meaneth this Paraphrase 12. This certainly abodes some great matter 13. Others mocking said These men are full of new wine Paraphrase 13. drunk and that infuses this faculty into them 14. But Peter standing up with the eleven lift up his voice and said unto them Ye men of Judea and all 〈◊〉 that dwell at Jerusalem be this known unto you and hearken to my words Paraphrase 14. I make it known or proclaim it to you 15. For these men are not drunken as ye suppose seeing it is but the third hour of the day Paraphrase 15. That these men are not drunk as ye say for it is but nine in the morning the time of morning prayers to which the Jews generally came fasting see ntoe on Mat 12. a. 16. But this is that which is spoken by the prophet Joel Paraphrase 16. But the truth is that which is now done is the completion of a famous prophecy Joel 2. 28. 17. And it shall come to passe in the note b last daies saith God I will pour out of my Spirit upon all flesh and your sons and your daughters shall prophecy and your young men shall see visions and your old men shall dream dreams 18. And on my servants and on my handmaidens I will pour out in those daies of my Spirit and they shall prophecy Paraphrase 17 18. In the daies of the Messias saith God there shall be a most remarkable effusion of the Spirit of God upon men of all ranks and qualities enabling them which were never brought up in the schools of the prophets to goe and preach the Gospel of Christ in every city and this was fulfilled in the descent of the holy Ghost upon the disciples sending them to preach and fitting them with the gift of prophecy and of tongues both as a miracle to beget faith and as a means to speak intelligibly to men of all languages 19. And I will shew
wonders in heaven above and signes in the earth beneath blood and fire and vapour of smoke 20. The sun shall be turned into darknesse and the moon into blood before that great and notable day of the Lord come 21. And it shall come to passe that whosoever shall call upon the name of the Lord shall be saved Paraphrase 19 20 21. And after that there shall be many fearfull stupendious sights and prodigies and many great slaughters in Judea as foretunners and presignifications of the great famous destruction see Mat. 3. 11 12. which shall befall this people foretold by Christ Mat. 24. see Heb. 10. a. for their crucifying of Christ and from which the only way to rescue any is to repent and acknowledge Christ which to gain men to was the design of the coming of the holy Ghost Joh. 10. 8. 22. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves also know Paraphrase 22. This Jesus of Nazareth being demonstrated to be sent from God by the mighty works which by him God hath done among you all which you know to be true and of which ye your selves are witnesses 23. Him being delivered by the determinate counsell and foreknowledge of God ye have taken and by wicked hands have crucified and slain Paraphrase 23. Him being permitted by God to fall into your hands God withdrawing that protection which was necessary to have preserved him from them and this by his decree that he should lay down his life for his sheep in order to that great designe of mans salvation toward which he did by his foreknowledge discern this the fittest expedient ye apprehended and crucified most wickedly 24. Whom God raised up having loosed the note c pains of death because it was not possible that he should be holden of it Paraphrase 24. But God hath raised him again delivering him from the power of death not suffering him to continue dead the goodnesse of God being ingaged in this not to suffer an innocent person so unjustly and unthankfully handled by the Jewes to lie under death and besides many other things the prophecies of him necessarily requiring that he should not 25. For David speaketh concerning him I foresaw the Lord alwaies before my face for he is on my right hand that I should not be moved Paraphrase 25. For of him saith David Ps 16. 8. I waited and looked with all affiance and confidence on God for he is my defender so as to keep me from miscarrying 26. Therefore did my heart rejoice and my tongue was glad moreover also my flesh shall rest in hope Paraphrase 26. For this my glory that is my tongue because that is the member the instrument of glorifying God shall rejoice and my flesh shall rest confident 27. Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 27. For though I die yet shalt thou not leave me so long dead as that my body should be putrefied that is thou shalt raise me from death before the third day be past 28. Thou hast made known to me the waies of life thou shalt make me full of joy with thy countenance Paraphrase 28. Thou hast cheered me abundantly refreshed me with thy favour 29. Men and brethren let me freely speak unto you of the Patriarch David that he is both dead and buried and his sepulchre is with us untill this day Paraphrase 29. Let me therefore speak to you freely and without any reservednesse see note on Joh. 7. 13. concerning that David that thus spake that he died like other men and had a solemn interment and we still have his monument to shew from whence he never rose 30. Being therefore a prophet and knowing that God had sworn with an oath to him that of the fruit of his loynes according to the flesh he would raise up Christ to sit on his throne Paraphrase 30. And therefore not speaking of himself but by way of prediction of the Messias knowing that he should infallibly spring from his loynes that was to be prince and ruler of his Church 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell neither his flesh did see corruption Paraphrase 31. This speech of his was prophetick referring to this resurrection of Christ whereupon 't is said that his foul should not continue in state of separation from the body In which state though it were for a while yet it continued not so long till the body was corrupted that is not the space of 72 houres or three daies 32. This Jesus hath God raised up whereof we all are witnesses Paraphrase 32. And accordingly hath God raised up Christ within that space of time within three daies and all we Apostles are eye-witnesses of it 33. Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which we now see and hear Paraphrase 33. Being therefore assumed to his regall state and office in heaven and God having performed to him as all his other so peculiarly this promise made to him of giving him power to send the holy Ghost he hath accordingly now sent him and this prodigie which ye now see and hear is an effect of that viz. the speaking with tongues which the hour before they understood not 34. For David is not ascended into the heavens but he saith himself The Lord said unto my Lord Sit thou on my right hand 35. Untill I make thy foes thy footstool Paraphrase 34 35. For this cannot be interpreted of David himself though he spake it in his own person for he never went to heaven bodily and so cannot be said to be exalted to God's right hand while his enemies are made his footstool But he speaks of him of whom this was to be verified as of his Lord The Lord saith he said to my Lord Psal 110. 1. 36. Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Paraphrase 36. This great important truth therefore I now proclaim unto you that that Christ whom ye Jewes have crucified God the Father hath raised up and by assuming him to his right hand setled him there as a head of his Church instated him in the true kingly office of the Messias 37. Now when they heard this they were pricked in their heart and sâ—â—â— unto Peter and to the rest of the Apostles Men and brethren what shall we doe Paraphrase 37. Upon these words of Peter they had great compunction and as men that were willing to doe any thing to rescue themselves from the guilt of so horrible a sinne as crucifying the Messias they cried out most passionately to
Peter and the rest of the Apostles that were present beseeching their directions what to doe in this case 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and ye shall receive the note d gift of the holy Ghost Paraphrase 38. And Peter answered them that there was now but one possible way left and that was with true contrition and acknowledgement of their sinne to hasten out of this infidelity and with a sincere and thorough change to come as proselytes to Christ and enter upon Christian profession with a vow of never falling off from it and so to receive baptisme from the Apostles that sacrament wherein Christ enabled them to bestow or convey from him remission of sinnes to all true penitents farther promising them that they should be made partakers of the holy Ghost also and of those gifts which by the descent of the Spirit were powr'd out on the Church and some among them of those miraculous powers which they now saw and admired in the Apostles see c. 4. 31. and note on c. 6. c. 39. For the promise is unto you and to your children and to all that are afarre off even as many as the Lord our God shall call Paraphrase 39. For to you saith he the benefit of that promise appertains if you will lay hold on it and indeed primarily to you Jewes this promise of the holy Ghost was made on purpose for this that by our preaching to you ye might be converted and convinced of the vilenesse of what you have done and upon repentance be received into mercy and receive absolution from us as the deputies and proxies of Christ which is gone And as the advantage hereof belongs primarily to you to whom our first addresse was to be made so in the next place upon your rejecting it it must be extended to the rest of the world to all the Gentiles which shall obey and come in to Christ at his call or upon our preaching to them 40. And with many other words did he testifie and exhort saying Save your selves from this untoward generation Paraphrase 40. And many other discourses he made to them all to this effect conjuring and hastening them with all speed to get as the Angel did Lot out of Sodome Gen. 19. 17. out of this state of high provoking infidelity wherein the multitude of Jewes were engaged 41. Then they that gladly received his word were baptized and the same day there were added unto them about three thousand soules Paraphrase 41. And all that were really affected by what he said came and renounced their former courses and approved the sincerity of their change and received baptisme and that day about 3000 men were converted to Christianity 42. And they continued stedfastly in the Apostles doctrine and note e fellowship and in breaking of bread and in prayers Paraphrase 42. And all that were so continued assiduous in hearing the Apostles teach and in bringing their goods liberally for the use of them that wanted v. 45. and in eating the Lords Supper and praying together 43. And fear came upon every soul and many wonders and signes were done by the Apostles Paraphrase 43. And a generall astonishment surprized men to see first those strange operations of the holy Ghost v. 4. a consequent of which was this wonderfull accession of converts v. 41. And withall the Apostles did many miracles of very different sorts some of cures and some of exemplary severities and thereby came to have a very great authority among all that heard it ch 5. 5. 44. And all that believed were together and had all things common 45. And sold their possessions and goods and parted them to all men as every man had need Paraphrase 44 45. And all that received the faith assembled together for the service of God observed constant times of publick prayers and receiving the sacrament of the Lords supper see note on ch 1. e. the richer communicated their goods to the poorer as freely as if they had been theirs 46. And they continued daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladnesse and †singlenesse of heart Paraphrase 46. And they daily assembled in the Temple and received the Lords supper in some of those upper rooms see note on ch 1. d. and eat together in a most pious charitable manner with great cheerfulnesse and cordiall sincere bounty and liberality 47. Praising God and note f having * favour with all the people And the Lord added to the Church daily †such as should be saved Paraphrase 47. Blessing the name of God and exercising works of mercy to all that wanted and God daily moved the hearts of some or other to come in to this number gave the Apostles a fruitfull harvest every day brought them in some that obeyed the exhortation given them ver 40. repented and got out of the actions and wicked lives of that crooked generation and betook themselves to the obedience of Christ see note on Lu. 13. 23. b. Annotations on Chap. II. V. 1. Fully come The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is all one with the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other places And that is taken in a peculiar notion when 't is applied to times signifying that such a time is come So Gen. 25. 24. when her daies to be delivered were fulfilled that is when her time of child-birth was come For which the Evangelist reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The time of her bringing forth was filled Lu. 1. 57. So Gen. 29. 21. My daies are fulfilled that is the time agreed upon for my taking her to marriage is now come So Mar. 11. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time is fulfilled that is now is that due season come the criticall point wherein if they repent not they shall perish So Lu. 21. 24. Jerusalem shall be trodden down by the Gentiles untill the times of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be fulfilled that is till the peculiar season concerning the Gentiles see the place doe come And this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used Lu. 9. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the daies were fulfilled that is were come of his being taken up Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is no more then when the day of Pentecost was come or upon that day V. 17. Last daies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies doe in that place of Joel literally signifie the last daies of the Jewes immediately preceding their destruction called there the great and teâ—â—ible day of the Lord And accordingly the last daies have among the Jews proverbially signified the daies of the Messias which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last daies and both these notions are very reconcilable For as the coming of the Messias signifies beside the coming of him in the
as Gen. 6. 9. perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his generation So where 't is called a wicked generation Deut. 32. 5. this word is used This though it be not the sound of the words in Greek must be resolved to be the meaning of the Prophet whose words here S. Luke having occasion to name or set down onely as the passage the Eunuch was reading not to make any use of them was in all reason to repeat in the Septuagints translation of them which the Eunuch was a reading and which they used for whom he wrote this story but not to affix any new sense to the original prophecie Yet because the words as they lie in the Greek may have a commodious sense also though that differing from the Hebrew I have in the paraphrase set down that also upon this ground that Job 34. 5. taking away his judgement signifies dealing unjustly with him V. 39. The Spirit In this verse the Kings MS. reads thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost fell upon the Eunuch and the Angel of the Lord caught or snatch'd away Philip. CHAP. IX 1. ANd Saul yet breathing out threatnings and slaughter against the disciples of the Lord went unto the high priest 2 And desired of him letters to Damascus to the synagogues that if he found any of this way whether they were men or women he might bring them bound unto Jerusalem Paraphrase 1 2. But the death of Stephen did not satiate the bloody mind that was in Saul or allay his zeal against Christians but being very intent upon it he came to the Sanhedrim at Jerusalem and desired the high priest to give him letters of commission to the Consistories of other cities of Syria as being under Jerusalem the grand Metropolis of Syria as well as Judaea and his Commission was to impower him v. 14. to â—eize upon any Christians whatever and secure them and bring them up to Jerusalem to be judged by the Sanhedrim there 3. And as he journeyed he came neer Damascus and suddenly there shined round about him a light from heaven Paraphrase 3. a bright shining cloud such as Mat. 17. 5. encompassed him 4. And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me Paraphrase 4. And it struck him with great terror as at the presence of God which he knew was wont thus to exhibit himself This made him fall prostrate on his face and as he did so there came to his eares a clap of thunder and out of that this speech directed to him 5. And he said Who art thou Lord And the Lord said I am Jesus whom thou persecutest It is hard for thee note a to kick against the pricks Paraphrase 5. It is thy best way to be obedient to the commands that shall now be given thee and not to be refractary 6. And he trembling and astonished said Lord what wilt thou have me to doe And the Lord said unto him Arise and goe into the city and it shall be told thee what thou must doe Paraphrase 6. I am most ready to doe whatever thou commandest me if thou wilt please to give me knowledge of thy will 7. And the men which journeyed with him stood speechlesse note b hearing a voice but seeing no man Paraphrase 7. were so frighted with the thunderclap which they heard though they neither saw any man nor heard what was said unto him that they were not able to speak 8. And Saul arose from the earth and when his eyes were opened he saw no man but they led him by the hand and brought him into Damascus Paraphrase 8. was not able to see ver 9. but was saine to be led to Damascus 9. And he was three daies without sight and neither did eat nor drink Paraphrase 9. And he was not in three daies recovered out of that fit but continued blind and able to eat nothing in a kind of trance or extasie ver 12. 10. And there was a certain disciple at Damascus named ananias and to him said the Lord in a vision Ananias And he said Behold I am here Lord. 11. And the Lord said unto him Arise and goe into the street which is called Straight and enquire in the house of Judas for one called Saul of Tarsus for behold he prayeth 12. And hath seen in a vision a man named Ananias coming in and putting his hand on him that he might receive his sight Paraphrase 11 12. who having earnestly pray'd that he may recover his sight in his prayer hath been in an extasie and therein had it revealed to him that one Ananias should come in and by bare laying hands on him recover his sight 13. Then Ananias answered Lord I have heard by many of this man how much evil he hath done to thy saints at Jerusalem 14. And here he hath authority from the chief priests to bind all that cal on thy name Paraphrase 14. And now he is come with Commission from the Sanhedrim see v. 2. to secure all that publickly avow the worship of Christ Act. 22. 16. 15. But the Lord said unto him Goe thy way for he is a chosen vessel unto me to bear my name before the Gentiles and kings and the children of Israel Paraphrase 15. a prime speciall person whom as a most honourable instrument or piece of houshold-stuffe in my family the Church which I am now to erect I have set apart for my peculiar service see ch 26. 17 viz. to preach the Gospel not onely to the Jewes but the Gentiles also the greatest and supreme among them 16. For I will shew him how great things he must suffer for my names sake Paraphrase 16. And as fierce as he now appears against the Christian saith he shall suffer very heavy pressures run many hazards suddenly v. 23 and 29. and labour most abundantly and at last suffer death it self in propugning of it and this shall now be foretold him by thee 17. And Ananias went his way and entred into the house and putting his hands on him said Brother Saul the Lord even Jesus that appeared unto thee in the way as thou camest hath sent me that thou mightest receive thy sight and be filled with the holy Ghost Paraphrase 17. And Ananias went to him and laying his hands on him told him that Jesus that appeared to him as he came to Damascus had sent him to him not only to restore his sight to him but to endow him with many extraordinary gifts and graces thereby to fit him for Gods service in the Church to which he had designed him and to which he is consecrated ch 13. 2. 18. And immediately there fell from his eyes as it had been skales and he received sight forthwith and arose and was baptized Paraphrase 18. And he recovered his sight immediately and was baptized 19. And when he had received some meat he was strengthned Then was Saul certain daies with the disciples which
one evidence is sufficient to conclude this whole debate For is not the thing already determined by that one act of God's giving the holy Ghost to the Gentiles That sure makes it evident that there is no difference betwixt us Jewes and them Why then doe ye presse that which is so contrary to the will of God why doe ye refuse to believe that which is so testified to be his will and so in effect require more arguments of this as of a matter still uncertain and thereby tempt God see note on Mat. 4. c. and think to impose upon Christians of the nations the performance of the whole Mosaicall Law which belonged not to them and which we Jewes were never able to perform so as to be justified thereby 11. But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they Paraphrase 11. 'T is by the Gospel see ch 11. 23. that we expect justification and salvation through faith and obedience to Christ and not by Mosaical performances and so they if they believe have the same way to salvation as we 12. Then all the multitude kept silence and gave audience to Barnabas and Paul declaring what miracles and wonders God had wrought among the Gentiles by them Paraphrase 12. After this the next thing was that Paul and Barnabas declared in like manner what miracles God had enabled them also to doe in the converting of the Gentiles which was another argument and testimony from heaven that no difference was to be put between Jewes and Gentiles 13. And after they had held their peace James answered saying Men and brethren hearken unto me Paraphrase 13. And next after them James the Just the brother of the Lord the then Bishop of Hierusalem began to speak saying 14. Simeon hath declared how God at the first did note a visit the Gentiles to take out of them a people for his name Paraphrase 14. Peter hath sufficiently demonstrated that it was the will of God in that case of Cornelius that the Gentiles should without any scruple have the Gospel preached to them and be baptized and received into the Church 15. And to this agree the words of the Prophet as it is written Paraphrase 15. And this is agreeable to what had been foretold by the old Prophets for so Am. 9. 11. they are the words of God 16. After this I will return and will build up the tabernacle of David which is fallen down and I will build again the ruines thereof and I will set it up 17 That the residue of men might seek after the Lord and all the Gentiles upon whom my name is called saith the Lord who doth all these things Paraphrase 16 17. In the latter daies the age of the Messias wherein now we are I will rebuild me a Church among the Jewes those few of them who shall believe in Christ see note on Heb. 8. a. who together with the believing Gentiles shall become my people saith the Lord Jehovah whose wonderfull work this is to make the Jewes and Gentiles one people and who doth very well like that Jewes and Gentiles should be thus united though formerly he had made some difference between them 18. Known unto God are all his works from the beginning of the world Paraphrase 18. This though it were not brought to passe actually till these latter daies was yet foreseen and predetermined by God long agoe and accordingly thus foretold through revelation from God by that Prophet 19. Wherefore my sentence is that we trouble not them which from among the Gentiles are turned to God 20. But that we write unto them that they abstain from pollutions of Idols and from fornication and from things strangled and from blood Paraphrase 19 20. Therefore my conclusion and determination is that we should not require or force them to be circumcised who from Gentiles turn Christians but content our selves that they receive the precepts of the sons of Noah only as proselytes of the gates are wont to doe 21. For Moses of old time hath in every city them that preach him being read in the synagogues every sabbath day Paraphrase 21. Nor need we Jews to fear that this will bring a contempt upon Moses or the Law of the Jewes for the contrary appears by the Christian practice even where these proselytes of the Gentiles are there the books of Moses as hath been customary from of old are still continued among them to be read aloud in the synagogue every Saturday to which the Councell of Laodicea did after adde the reading of a Chapter in the New Testament to signifie their respect to the Mosaicall Law and their not offering it contempt among the proselytes though they did not require them to be circumcised 22. Then pleased it the Apostles and Elders with the whole Church to send chosen men of their own company to Antioch with Paul and Barnabas namely Judas surnamed Barsabas and Silas chief men among the brethren Paraphrase 22. The businesse being thus decided by the acquiescing of all in this sentence of the Bishop of Jerusalem the next thing was that James and Peter and John and the Bishops of Judaea with the generall consent and approbation of the whole Church of Jerusalem see note on c. 6. b. thought fit to choose some Bishops of Judaea that were present at the Councel to go along with Paul and Barnabas to Antioch and the persons pitcht on were Judas and Silas Bishops of severall Churches see note e. 23. And wrote letters by them after this manner The Apostles and Elders and brethren send greeting to the brethren which are of the Gentiles in Antioch and Syria and Cilicia Paraphrase 23. And they put their Decree into form of an Epistle in these words The Apostles c. that is The Bishop of Jerusalem and Peter and John the Apostles and the Bishops of Judaea and the whole society of Christians see note on c. 6. b. salute the Church of the Gentiles see note on Rev. 11. 6. which is in Antioch the Metropolis and in Syria and Cilicia which retain immediately to it and ultimately to Jerusalem see ver 2. 24. Forasmuch as we have heard that certain which went out from us have troubled you with words note b subverting your souls saying Ye must be circumcised and keep the Law to whom we gave no such commandement Paraphrase 24. When we receiv'd advertisement that some of the Judaizing Christians which went from hence v. 1. endevoured to subvert you and to carry you away to a groundlesse new doctrine of the necessity of all Christians being circumcised they having no manner of commissions or instructions from us to doe so 25. It seemed good unto us being assembled with one accord to send chosen men unto you with our beloved Barnabas and Paul Paraphrase 25. We decreed in councel and resolved to send a couple of our own Bishops to accompany those two which
came from you Barnabas and Paul 26. Men that have hazarded their lives for the name of our Lord Jesus Christ Paraphrase 26. Persons with which we have little reason to find any fault in what they have asserted in this matter of difference but to give them our testimony that they have in preaching the Gospel behaved themselves with all sincerity and uprightness and run the hazard of their lives for the Gospels sake and for the service of Christ 27. We have sent therefore Judas and Silas who note c shall also tell you the same things by mouth Paraphrase 27. We have sent I say with them Judas and Silas on purpose that they might tell you by word of mouth more at large what here we write more briefly 28. For it seemed good to the holy Ghost and to us to lay upon you no greater burthen then these necessary things Paraphrase 28. viz. that we the Bishop of Jerusalem to which as the prime Metropolis all Syria and Antioch doth belong together with Peter and John the Apostles here abiding and the Bishops of Judaea all together in councel having prayed to God to send his holy Spirit to abide among us and to lead us into all truth have upon mature deliberation determined that the Gentile Christians shall not be obliged to Circumcision or other Judaical observances ordinarily required of all that will be Jewish Proselytes or enter into the Mosaical Covenant or to any more then those few things that have among the Jewes been required of all Proselytes of the gates that is of all the Gentiles that were in any wise permitted to come into their â—emple to worship God 29. note d That ye abstain from meats offered to Idols and from blood and from things strangled and from fornication from which if ye keep your selves ye shall doe well Fare ye well Paraphrase 29. viz. to observe the seven precepts of the sons of Adam and Noah which sort of precepts if you observe there shall be no more of the Mosaical Law required of you particularly circumcision shall not 30. So when they were dismissed they came to Antioch and when they had gathered the multitude together they delivered the Epistle Paraphrase 30. calling the Church together presented the Decretal Epistle to them in the presence of the whole congregation 31. Which when they had read they rejoiced for the consolation Paraphrase 31. And when the Church had received and read the letter they were much joyed at the approbation of their practise by the Apostles see note on Joh. 14. b. 32. And Judas and Silas being note e prophets also themselves exhorted the brethren with many words and confirmed them Paraphrase 32. And these two Bishops of Judaea were indued with a prophetick Spirit able to expound and interpret Scripture and usually employed in confirming and building up believers in the faith and accordingly thus they did here 33. And after they had tarried there a space they were let go in peace from the brethren unto the Apostles Paraphrase 33. And when they had stayed at Antioch some time they took their leaves to depart with farewells and thanks and prayers for their prosperity v. 40. see Mat. 10. 13. and the like to those of Jerusalem James and Peter c. which had sent them 34. Notwithstanding it pleased Silas to abide there still Paraphrase 34. But upon some occasion Silas chose not to return yet but stayed with Paul and Barnabas 35. Paul also and Barnabas continued in Antioch teaching and preaching the word of the Lord with many others also Paraphrase 35. And Paul and Barnabas stayed at Antioch instructing them that had received the faith and revealing it to them that had not and so did also divers others of the disciples which came thither c. 11. 19. 36. And some daies after Paul said unto Barnabas Let us goe again and visit our brethren in every city where we have preached the word of the Lord and see how they doe Paraphrase 36. and see how they advance in the knowledge of Christ and confirm them ver 41. 37. And Barnabas determined to take with them John whose surname was Mark. 38. But Paul thought not good to take him with them who departed from them from Pamphylia and went not with them to the work Paraphrase 38. But because this John had left them when he went from Pamphylia c. 13. 13. and had not accompanied them constantly in the preaching of the Gospel and following their businesse Paul resolved he should not be taken with them 39. And the contention was so sharp between them that they departed asunder one from the other and so Barnabas took Mark and sayled unto Cyprus 40. And Paul chose Silas and departed being recommended by the brethren unto the grace of God Paraphrase 40. to the favour and mercy of God 41. And he went through Syria and Cilicia confirming the Churches Annotations on The Acts of the holy Apostles Chap. XV. V. 14. Visit the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint joyned with an Infinitive Verbe not an Accusative Noune after it signifies to be pleased to delight Jer. 32. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will rejoyce or delight It is true the word signifies to visit Luke 1. 68. and that may be thought also to have at some distance an Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy after it v. 72. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is another kind of phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no Noune after it but onely and immediately an Infinitive mood and so is parallel onely to that before mentioned in the Septuagint and so in reason must be interpreted V. 24. Subverting your soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to remove or transferre as Gal. 1. 6. mens minds to carry them from one object to another so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to transpose and Budaeus that it is properly of those who gather up their goods and goe somewhither else and again Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removing to some other place and so here to infuse some new false doctrine into them V. Shall also tell The participle present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used in the sense of the future who shall tell dicturos and so 't is frequent in these writers Act. 21. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where the ship was to be unladed of its burthen and so Mat. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is Christ to be born and 1. Cor. 15. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can it be that the dead shall be raised and with what body shall they come So Joh. 14. 19. ye see me and the world seeth me no more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense where the sense is ye shall and the world shall not see me in
now on his journey to Syria to carry almes to Judaea he was diverted by an advertisement that the Jewes which knew of his purpose laid wait for him in the way thither to rob him and to take away his life thereupon he changed his determination and resolved to goe a little out of his way and again to passe through Macedonia the third time 4. And there accompanied him into Asia Sopater of Beroea and of the Thessalonians Aristarchus and Secundus and Gaius of Derbe and Timotheus and of Asia Tychicus and Trophimus 5. These going before â—arried for us at Troas Paraphrase 4 5. And Sopater went along with him as farre as Asia never parting from him but Aristarchus and Secundus and Gaius and Timotheus and Tychicus and Trophimus these six went not with him through Macedonia Sopater onely doing so but went before to Asia and expected Paul and his company at Troas who accordingly came thither 6. And we sailed from Philippi after the daies of unleavened bread and came unto them to Troas in five daies where we abode seven daies Paraphrase 6. And after the Passeover we departed from Philippi in Macedonia and came and met them at Troas and staâ—ed there with them seven daies 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Paraphrase 7. And on the Lord's day or Sunday the Christians being met together to receive the Sacrament Act. 2. 46. Paul spake to them at large and meaning to be gone the morrow continued his exhortation to them untill midnight 8. And there were many lights in the upper chamber where they were gathered together 9. And there sat in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead 10. And Paul went down and fell on him and embracing him said Trouble not your selves for his life is in him 11. When he therefore was come up again and had broken bread and eaten and talked a long while even till break of day so he departed Paraphrase 11. And they spent the time together in receiving the Sacrament of the body of Christ and Paul farther instructing them till the next morning then he departed 12. And they brought the young man alive and were not a little comforted Paraphrase 12. And the youth that fell out of the window and was dead v. 9. recovered and they were joyfull at it 13. And we went before to ship and sailed unto note a Assos there intending to take in Paul for so he had appointed minding himself to goe afoot Paraphrase 13. Assos a sea-town of Asia 14. And when he had met with us at Assos we took him in and came to Mitylene 15. And we sailed thence and came the next day over against Chios and the next day we arrived at Samos and tarried at Trogyllium and the next day we came to Miletus 16. For Paul had determined to saile by Ephesus because he would not spend the time in Asia for he hasted if it were possible for him to be at Jerusalem the day of Pentecost Paraphrase 16. not to go in or stay at Ephesus but to passe by 17. And from Miletus he sent to Ephesus and called the Elders of the Church Paraphrase 17. But yet desirous to speak with the Bishops of Asia see Note on c. 11. 6. he sent to Ephesus the chief Metropolis of Asia and by that means gave notice to the Bishops of Asia that they should come to him to Miletus 18. And when they were come to him he said unto them Ye know from the first day that I came into Asia after what manner I have been with you at all seasons 19. Serving the Lord with all humility of mind and with many tears and temptations which befell me by the lying in wait of the Jewes Paraphrase 18 19. Ye know in what manner I behaved my self among you of Asia all the space of three years that I was among you preaching the Gospel with all humility and affection with great sorrows and hazards of dangers from the Jewes which conspired against my life 20. And how I kept back nothing that was profitable unto you but have shewed you and taught you publickly and from house to house Paraphrase 20. And how without all feare or tergivâ—rsation I freely declared to you all things that I thought usefull for you to know willing to use all opportunities of instructing any both in the publick synagogues ch 19. 8. and in private schools v. 9. and in your severall houses whither I also came 21. Testifying both to the Jewes and also to the Greeks repentance toward God and faith toward our Lord Jesus Christ Paraphrase 21. Preaching to the Jewes and Proselytes in their synagogues and to the Gentiles elswhere the whole doctrine of the Gospel assuring them that there was pardon to be had from God upon amendment of their former lives forsaking of all the impieties which they had been guilty of through neglect of the Mosaicall Law and the dictates of nature which before they stood obliged to observe and exhorting them that they should live according to the pure doctrine of Christ for the future 22. And now behold I goe note b bound in the Spirit unto Jerusalem not knowing the things that shall befall me there 23. Save that the holy Ghost witnesseth in every city saying That bonds and afflictions abide me 24. But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Paraphrase 22 23 24. And now I am a going to Jerusalem willing and ready to endure what shall befall me there and foreseeing that there I shall be apprehended and imprisoned being told it by those that have the gift of prophecie as afterwards again it appears he was c. 21. 4 11. wheresoever I come and I am prepared for it and I know not whether death it self may not attend it but whatsoever it is I am ready to suffer it for the Gospel's sake see c. 21. v. 13. and count nothing of it no nor of losse of life if I may successfully preach the Gospel and serve Christ faithfully in the office which he hath intrusted to me see note on Heb. 13. d. 25. And now behold I know that ye all among whom I have go ne preaching the kingdome of God shall see my face no more Paraphrase 25. And now this I know that after this my departure from you ye are never likely to see me again ye I say of Asia whom I have so long converst with preaching the Gospel among you and therefore I shall take this long
to avoid the persecutions which the Jewes raised against the Christians Gal. 6. 12. and on the other side thought it lawfull to offer sacrifice to Idols 1 Cor. 8. to comply with the heathens because as they said an idol was nothing and yet farther worshipped the images and pictures of Simon and Helena and so as Eusebius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretending to have turned Christians and so to have changed the idolatry and superstition that before they lived in for the pure and sober rules of life taught by Christ they fell neverthelesse back again to all that which they seemed to have forsaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling down to the pictures and images of Simon and Helen worshipping them with incense and meat and drink-offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for their more secret and hidden actions they were such as would astonish any to heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the superlative impurity and abomination that was in them This I suppose will be a key of entrance into the designe and meaning of this Epistle wherein the Apostle willing to fortifie the Roman converts against the danger of these superseminations confutes these doctrines of the Gnosticks especially that of complying with the Jewes concerning the necessity of observing the Judaical Law and here first gives a character of them as they agree with the heathens in Idolatry and all kind of wickednesse unnaturall uncleanness v. 29. c. and by their living so contrary to the Law shew what little reason they have to pretend to the observing of it when indeed 't is the inward purity of the heart and actions and not the outward Circumcision of the flesh which the Law principally aimed at That these Gnosticks are the men here referr'd to may farther appear by comparing this place especially v. 27. with the discourse of the Gnosticks in S. Jude directly parallel to this see Note on Jude d. and so by their character here v. 29. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and inordinate desires compared with many other places of the Epistles Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars V. 23. Glory The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here seems to referre to the notion or use of it Exod. 24. 16. where it is said of Gods presence and appearance there in the Mount Sinai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord abode upon the mount From whence it is that the word schechinah abiding is ordinarily used to signifie this or the like glorious appearance or presence of God and is directly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here Now of God's appearance on Mount Sinai it is to be observed 1. that God did not there exhibite himself in any bodily shape onely glorious appearances there were ver 16. as it were a paved work of Sapphire stone c. and the sight of the glory of the Lord was like devouring fire ver 17. but saith Moses Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there press'd by Moses to enforce Gods commandement that they should not corrupt themselves and make them a graven image the similitude of any figure the likeness of male or female the likeness of any beast of any winged fowle of any thing that creepeth on the ground of any fish c. Now of these followers and worshippers of Simon the Gnosticks it is sufficiently known first that they affirmed Simon to be the supreme God distinctly he that appeared in Sinai so saith Cyrill of Jerusalem Cat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Simon at Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presumed to say of himself that he was he that appeared on Mount Sinai as the Father Secondly that he had a statue erected to him at Rome inscribed To Simon the holy God and so also his whore Helena saith Eusebius see Note e. and both of them worshipp'd by them Nay moreover 3dly that the Gnosticks complied with the other heathen Idolaters partaking of their sacrifices and feasts and so were guilty of all kind of Idolatry Of these therefore the Apostle may be believed to speak here particularly and to lay to their charge 1st That they changed the glory of God that is the glorious appearance of his in Mount Sinai wherein yet there was no similitude seen into an image or similitude of a man viz. of Simon Magus a bodily shape of a meer mortal man whereas the immortal God that appeared in Sinai was never seen in any such shape 2 dly That in doing this they are guilty of that great sinne of Idolatry there forbidden upon this ground of their seeing no similitude in Sinai viz. of worshipping the imâ—ge of a man and of flying and four-footed and creeping things which are here repeated as the very things that had been there interdicted And though it be true of the Gnosticks that by their joyning with the heathen Idolaters they were literally guilty of worshipping every one of these here named yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them The worshipping of one sort of the things forbidden the likenesse of the male and female being as direct a breach of the Commandment which forbad that and others also as the worshipping of all and each of them would be This is after set down more succinctly ver 25. They turned the truth of God into a lie that is either the true story Exod. 24. where no similitude was seen into this false story of Simon there appearing or else transformed that infinite invisible Deity into an image or idol and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and beside the Creator of heaven and earth worshipp'd also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this creature vile sinfull creatures of his Simon and his whore This phrase of turning or transforming the glory c. seems to be borrowed from Psal 106. 20. They made a calf in Horeb and worshipped a graven image thus they turned their glory into the similitude of a calf that eateth hay c. As they there that saw no similitude in the mount yet made one presently viz. the similitude of a calf so these Gnosticks here making Simon to have appeared in Sinai as the Father make him an image and statue to worship him in it Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory somewhat hath been said before Note on Mat. 3. k. and more will be added Rom. 9. b. V. 25. More then the Creator Of the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for above one instance will suffice in the Epistle of Eleazar the High-priest to Ptolemey telling him by way of great acknowledgement and gratitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things that are profitable to you though they be above nature we
he stands or falls that is he by his not thy sentence or judgment is either cleared judged to have done nothing amisse or condemn'd But he certainly shall be cleared for God is able to clear him if he please and he certainly will having by receiving him into his family given him this liberty 5. One man note b esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own mind Paraphrase 5. The Judaizing Christian observeth some special daies appointed by Moses his Law the sabbath or other Jewish festivals but the other which is no Judaizer but knowes his own liberty makes not that difference of daies that Moses requires and in such things every man must act by his own not by another man's judgment or conscience see note on Lu. 1. a. what he is verily perswaded he ought to doe and therefore unity and charity ought not to be broken by you for such things 6. He that regardeth a day regardeth it unto the Lord and he that regardeth not the day to the Lord he doth not regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God thanks 7. For none of us liveth to himself and no man dieth to himself Paraphrase 6 7. He that makes a difference betwixt daies thinks it is God's will he should doe so and he that doth not make that difference thinks it God's pleasure now under Christ that he should not make any difference He that makes no difference of meats thinks it acceptable to God that he should do so and in testimony that he thinks so constantly blesseth God when he eats for giving him that food to the eating of which he conceives God hath also given him liberty and the Jewish Christian thinks it obligation of conscience to abstain and for that command of restraint and for the grace of doing such an act of self-deniall he giveth God thanks also And this sure is well done on both sides for no man of us is to doe what he himself likes best but what he thinks is most acceptable to God 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords Paraphrase 8. For our life and death are very unconsiderable but as by them we may serve God and therefore much more all other things 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living Paraphrase 9. And all the fruit of Christs death and suffering and resurrection which accrues to him is onely this that he may have power and dominion over us all to command or give what liberty he pleaseth 10. But why dost thou judge thy brother or why dost thou set at nought thy brother we shall all stand before the judgement-seat of Christ Paraphrase 10. But why dost thou that observest the Law condemn thy fellow Christian or exclude him from thy communion because he uses his Christian liberty c. or thou that usest thy liberty why dost thou think it a piece of senslesse stupidity in the Jew to abstain and thereupon despise v. 3. and vilifie him which is also a kind of judging him whereas indeed neither of you is to be the judge of the other but Christ of you both see note a. on Jam. 3. being by his Father sent and commissionated to that office 11. For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God 12. So then every one of us shall give account of himself to God Paraphrase 11 12. According to that of the Prophet Isa 45. 23. I have sworn by my self that unto me every knee shall bow which being a Prediction of somewhat then future was to have a completion in Christ incarnate see Phil. 2. 9 10 11. who is now constituted the one supreme judge of all to whose judicature every one must submit and give account for his own actions and consequently 't is most unreasonable that any man but he to whom Christ this supreme judge hath delegated and committed that power the Apostles and Governours of the Church endowed with the power of the Keyes and Censures should thus censure and reject others from their communion 13. Let us not therefore judge one another any more but judge this rather that no man put a stumbling-block or an occasion to fall in his brothers way Paraphrase 13. And therefore let this fault be mended by you doe not any longer censure and separate from one another's communion for such things as these onely be carefull that you do not scandalize any Christian brother that is put in his way a stumbling-block to hinder his coming to Christianity or a gall-trap in his progress to wound him and make him go back as the Judaizer is in danger to do when he sees those libertie used among Christians which he deems utterly unlawfull 14. I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean Paraphrase 14. I am confident and make no question but that Christ hath so removed that yoke of the Mosaical law that to a Christian Jew no kind of meat is unlawfull to be eaten but yet for all that it is unlawfull to him that esteems it to be still prohibited the perswasion of its being forbidden him is as long as he is so perswaded sufficient to make it to him unlawfull to use that liberty which otherwise were lawfull 15. But if thy brother be note c grieved with thy meat now walkest thou not charitably destroy not him with thy meat for whom Christ died Paraphrase 15. But if for a matter of this nature his not daring to eat what thou eatest thou despise and cast off thy fellow Christian that knowes not his liberty and by so doing discourage or aliene him from going on in Christianity v. 13. sure this is contrary to the rule of Christian charity of drawing all to piety and driving none away Mat 18. 6. and it will be a great fault in thee for so light a thing as meat is to drive from Christianity and consequently to destroy him for the saving of whom Christ was content to lay down his life see v. 20. 16. Let not your good be evil spoken of Paraphrase 16. Ye may use your Christian liberty but shall not doe well so to use it as that it may tend to others hurt for that will be the defaming of that which is in it self indifferent or innocent 17. For the kingdome of God is not meat and drink but righteousnesse and peace and note d joy in the holy Ghost Paraphrase 17. For Christianity consists not in such external matters eating or not eating such of such meats
Ephesus which we find in many copies of the subscription of the Epistle we have reason to believe that his remove was not so suddain but that this Epistle was written first and sent from thence And accordingly we may interpret his words ch 16. 8. which contain a second circumstance that he will tarry at Ephesus till Pentecost that is till the time of his going up to Jerusalem which he had determined to doe that year at Pentecost For that after this he should come again to Ephesus or to any other part of Asia and write from thence as by the salutations of the Asiaticks 't is apparent he did ch 16. 18. before his going to Jerusalem is not reconcileable with the passages in the Acts set down ch 20. where in his journey from Ephesus v. 1. we find him at Easter at Philippi and after that at Troas and though he passe through Asia yet his hast was so great to reach Jerusalem before Pentecost that he could not put in at Ephesus v. 16. but was fain to transact that businesse at Miletus that would have call'd him to Ephesus ver 17. If this be thus rightly concluded for the place of writing this Epistle then the time will be concluded also at the end of his three years stay in Asia Act. 20. 31. that is An. Chr. 54. Before which time through the Gnosticks and Judaizers great schismes and divisions had broken out at Corinth and in other cities of that Province and many other soul corruptions had crept in by false heretical teachers and even the denying of the resurrection by some of the Christians there which caused the writing of this Epistle And upon the same occasions and subjects was Clement's Epistle some years after written unto them which as it uses all arguments to reproach the unreasonableness of their schisme and commotion against their present Governours so it insists at large on the proving the Resurrection CHAP. I. 1. PAul called to be an Apostle of Jesus Christ through the will of God and Softhenes our brother Paraphrase 1. See Rom. 1. 1. and note on Mat. 20. c. 2. Unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place note a call upon the name of Jesus Christ our Lord both theirs and ours Paraphrase 2. To the Church of God at Corinth to those that through the faith of Christ have been sanctified to the speciall saints Rom. 1. 7. that are in that city together with all other Christians in every place within the regions of Achaia both Jewes and Gentiles 3. Grace be to you and peace from God our father and from the Lord Jesus Christ 4. I thank my God alwaies on your behalf for the grace of God which is given you by Jesus Christ Paraphrase 4. for the great mercy afforded you in the preaching the Gospel to you and all the graces so visible among you consequent to that 5. That in every thing ye are inriched by him in all note b utterance and in all note c knowledge 6. Even as the testimony of Christ was note d confirmed in you 7. So that ye come behind in no gift waiting for the coming of our Lord Jesus Christ Paraphrase 5 6 7. For in all things belonging to Christ ye have been very plentifully furnish'd either in all ability of instructing others and in understanding of mysteries or else in having the Gospel first preached and then farther explained to you the one at the first planting of the faith among you by me the other by the watering of Apollos so that now there is no need of any addition to be made but onely that you persevere in what you have expecting this coming of Christ to the deliverance of the faithfull and remarkable destruction of all other his enemies and crucifiers 8. Who shall also confirm you unto the end that ye may be blamelesse in the day of our Lord Jesus Christ Paraphrase 8. Which Christ will I doubt not give you grace to hold out till this time comes and to be found sincere Christians at that time when all others shall be destroyed 9. God is faithfull by whom we were called unto the fellowship of his son Jesus Christ our Lord. Paraphrase 9. For of this be confident that God will make good his promise and having called you to the knowledge of the Gospel and participation of the graces reach'd out to you therein will never faile you in any thing else that is needfull for you if you doe not faile your selves 10. Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no division among you but that ye be perfectly joyned together in the same mind and in the same judgment Paraphrase 10. That therefore which I first exhort you to and that with all earnestnesse possible as the prime addition to those gifts and graces that are among you is this that ye all teach the same doctrine and nourish charity and unity that there be no divisions in your Churches but that ye be compacted and united as members of the same body in the same belief and affections 11. For it hath been declared unto me of you my brethren by them which are of the house of Chloe that there are contentions among you Paraphrase 11. This exhortation I suppose ye have need of having had information by those of Chloe's family see ch 16. 17. that there are schismes among you 12. Now this I say that every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ Paraphrase 12. My meaning is that some pretend their doctrine was taught them peculiarly by Paul and differs from what others teach others that they have theirs from Apollos or from Peter or from Christ himself 13. Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Paraphrase 13. Now ye must know that the doctrine of Christ must not differ from it self and therefore if Paul preach any thing contrary to what Christ taught Paul must not be heeded in comparison with Christ the foundation of your faith being not Paul but Christ 14. I thank God that I baptized none of you but Crispus and Gaius 15. Lest any should say that I had baptized in mine own name 16. And I baptized also the houshold of Stephanas besides I know not whether I baptized any other Paraphrase 14 15 16. For my part I am so farre from pretending any such matter from having baptized you into the faith of Paul that I never did baptize above two of you Crispus and Gaius and the houshold of Stephanas as I remember 17. For Christ sent me not to baptize but to preach the Gospel not with wisdome of words lest the crosse of Christ should be
III. V. 15. He shall suffer losse Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it may first be enquired whether it belong to the man or to his work both immediatly precedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any mans work That which inclines it to signifie the work is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that followes but himself shall be saved which seems to oppose himself to his work that the one shall be lost but the other saved But this is well enough avoided by setting the opposition betwixt the saving of him and the burning of his work precedent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the consideration of that as it answers the former probability so it inclines more strongly to render it the other way that the man not the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be mulcted For that this word signifies not to be lost but to suffer losse hath been said Note on Mat. 16. m. Which cannot be here said of the work of which it had before been said it shall be burnt For what is so doth not suffer a mâ—lct or fine or losse which according to all lawes must be salvo contenemento without utter ruine but is lost and utterly destroyed It remains then that it be spoken of the man whether false reacher or any follower of such that takes up any such false doctrine from him and so upon the doctrine of Christ professing still or not denying of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstructs some false doctrines and erroneous practices And of him it is here said that he shall suffer losse so as the metall that goes into the fire with drosâ—e or embasement mix'd with it is separated from all that mixture and comes out a great deal lesse then it went in loseth all that drosse in that triall of fire Now how this is to be particularly understood of this superstructure of hay or stubble here must be collected from the consideration of the day which is here mention'd ver 13. that it shall declare or reveal That the word Day in all languages signifies judgment and that the day Emphatically or the day of Christ the day of the Lord signified an approaching season of judgment then expected on unbelievers and misbelievers Jewes and Gnosticks all the world over in the Christian plantations see Rom. 13. Note d. and Heb. 10. Note a. And that this is the day or Judgment that is here referred to may appear 1st by the exclusion of all other daies The only two senses that can come in competition are either 1. that it signifie the finall day of judgment or 2. the audience and judicature and sentence of the Apostle when he comes to examine this doctrine For the first that cannot be understood here because the office of the day here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveale v. 13. And therefore supposing there were such a day of conflagration which they that maintain look on as a purging fire to burn up all the ill works of the Christian and fit him for heaven yet the circumstances of the text here doe not belong to that but to another quality of the fire the trying revealing and discriminating one from another as appears by all the phrases here used Every mans work shall be made manifest the day shall declare it shall be revealed by the fire the fire shall try what kind of work every mans is and if any mans work remain that is abides the triall he shall be rewarded As for that of the Apostles coming to judge and censure it is not probably here meant because these hereticks and their followers did not acknowledge the Apostles power but resisted and rejected them as appears in divers other places and oft layes a necessity on the Apostles to vindicate their authority And 2 dly there is no reason to conceive that the Apostle should call his own sentence by the name of the Fire or speak of giving men rewards v. 14. which are to be expected from God But then 2 dly that it be applied to this of the punishment of God now approaching the Gnosticks will appear not only by the mention of the wood hay stubble built on the foundation which evidently denotes hereticall superstructures and it is known that these were the great hereticks of those times and such as will be sure to perish when fire comes but also by the consequents here to the end of the Chapter which make up the known character of the Gnostickâ— For that consisted specially of two thing 1. their doctrines of Uncleanness 2 dly their arts of worldly wisdome to secure themselves from persecutions by complying with the persecutors And both these are here noted that of Uncleanness v. 16 17. by the defiling the Temple of God that is themselves who as Christians are obliged to be holy but by the Gnostick infusions were in danger of all pollutions and those that were immers'd in them the Apostle fortells that they shall be destroyed by this day him shall God destroy v. 17. And so that of worldly wisdome v. 18. If any man among you seemeth to be wise in this world that is prudent for the saving or securing himself from persecutions and dangers here And of this the Apostle gives warning that this wisdome is the greatest folly and that the contrary thereto is the onely wisdome even for this life the constant adhering to Christ the surest means to deliver him from the dangers which here he fears whereas these wise and prudentlal worldlings are likely to be taken in their own craft v. 19. by their arts of securing to destroy themselves and so will appear vain and ridiculous in all their wise contrivances ver 20. according to that of Christ Mat. 16. 25. he that will save his life shall lose it And therefore the form of advise here used is Let no man deceive himself This practice of the Gnosticks in order to the securing themselves was a great mistake the way to bring all destruction upon them when the day of the Lord the vengeance of Christ upon the crucifyers and persecutors of Christians should come suddenly upon them and sweep away the Gnosticks among them And so the whole passage belonging clearly to these the full importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be that they which being not so high in that heresie as to deny the foundation the faith of Christ which many did and are elswhere call'd Apostates and Antichrists and they that denied Christ to be come in the flesh and yet had received some of these Gnostick infusions that particularly of worldly prudence and compliance with the Jewes should contrary to their expectation of gaining by this means suffer losse be in great hazard to be destroyed among them and if they escaped it should be very narrowly the constant faithfull Orthodox Christian being the only one that should be perfectly safe when that
over a great sinner and expressed your sorrow in complaining of him and using meanes that he might be excommunicated see c. 12. 21. 3. For I verily as absent in body but present in spirit have note d judged already as though I were present concerning him that hath so done this deed Paraphrase 3. For I though I am not present among you yet by that authority that belongs to me and being sufficiently assured of the truth of the fact have already passed sentence on him that hath thus offended 4. In the name of the Lord Jesus Christ when ye are gathered together and my spirit with the power of our Lord Jesus Christ 5. To note e deliver such an one unto Satan for the note f destruction of the flesh that the spirit may be saved in the day of the Lord Jesus Paraphrase 4 5. That in a publick assembly gathered in the name of our Lord Jesus Christ in which you are to suppose me virtually present among you by the authority of Christ committed to me and you ye proceed to excommunicate and deliver him up into the power of Satan who may inflict some disease upon him that may be a means to bring him to a sight of his sinne and reformation and so to salvation also 6. Your glorying is not good know ye not that a little leaven leaveneth the whole lump Paraphrase 6. Such a teacher as this is not fit for you to follow or favour for as a little sowre dough gives a tast to all the bread so will such a sinne as this permitted in the Church have an influence on you all both by discrediting that Church where this is permitted and by corrupting the company by the example 7. Purge out therefore the old leaven that ye may be a new lump as ye are unleavened for even Christ our passeover is sacrificed for us Paraphrase 7. As therefore it was the manner of the Jewes on the day of the Passeover that being the day of preparation or the Eve to the feast of unleavened bread most diligently and sollicitously to inquire if there were any crumme of leavened bread left in their houses and to remove it all see note on Mar. 14. c. so doe ye at this time deale with that heathen or Gnostick perswasion among you of the lawfulnesse of fornication most contrary to the Lawes of Christianity that you have undertaken and whereby ye have obliged your selves to have none of that sowre unchristian doctrine among you but on the contrary to fit your selves to celebrate a Christian Passeover which as the Judaicall was a signe of their deliverance out of Aegypt must be kept with our departure out of sinne 8. Therefore let us keep the feast not with old leaven neither with the leaven of 〈◊〉 and wickednesse but with the unleavened bread of sincerity and truth Paraphrase 8. Doe ye therefore consecrate your selves to the service of Christ by reforming all your former sinfull courses particularly that of uncleannesse and villany see v. 13. and by the practice of all Christian purity and holding faâ—t the truth which hath been delivered to you 9. I wrote unto you in an Epistle not to note g company with fornicators 10. Yet not altogether with the fornicators of this world or with the covetous or note h extortioners or with note i idolaters for then must ye needs goe out of the world Paraphrase 9 10. What in this Epistle v. 2. I have written of not communicating with fornicators and not conversing famillarly with them I mean not of the heathens among you which have not given up their names unto Christ nor in like manner of those heathens that are guilty of those other sinnes of unnaturall lusts see note on Rom. 1. i. and violence or those filthinesses which are ordinary among Idolaters and are used as parts and rites of their religion for these are so ordinary among them that if ye abstain from the company of all those heathens that are so guilty ye must depart out of their cities 11. But now I have written unto you not to keep company if any man that is called a brother be a fornicator or covetous or an idolater or a note k railer or a drunkard or an extortioner with such an one no not to eate Paraphrase 11. But the purpose of my writing is onely to interdict you that free encouraging converse with Christian professors that are guilty of retaining any of these sensuall heathen sinnes used by Idolaters and to command that with such an one you doe not enter any friendly commerce so much as to eat with him see note g. much lesse to admit him to the Sacrament or the feast that attends that untill he doe reform 12. note l For what have I to do to judge them also that are without do not ye judge them that are within 13. But them that are without God judgeth Therefore put away from among you that wicked person Paraphrase 12 13. What have mine or the Churches censures to do with them that are not members of the Church Ye know 't is the practice among you to inflict censures on Church-members onely leaving all others to Gods tribunal And by doing thus ye shall remove the accursed thing from among you free your selves from those punishments that the neglect of your duty permitting such offenders to go unpunished and unreformed may bring upon you Annotations on Chap. V. V. 1. Fornication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication in this place is a generall word to comprehend all unlawfull desires of the flesh acts of whatsoever prohibited carnality under it For it is observable that the precept given by Gods positive command to the sonnes of Adam and Noah and so to all mankinde which is styled by the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing nakednesses under which style all the marriages within prohibited degrees Lev. 18. and all the unnaturall sinnes are contain'd is Act. 15. express'd by abstaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fornication And that by the infusions of the Gnosticks and remainders of their heathen customes there was an Epidemical guilt of this sin of many sorts among them is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication is universally heard that is found among you for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in universum and so perhaps it is to be rendred c. 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a defect generally among you and being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heard among you may signifie that 't is an universall guilt of theirs or else being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will sound thus fornication altogether or fornication in grosse containing the severall branches of it is heard that is found or met with among you and of the many sorts thereof one that had not been practised or indured to be
13. 14. where yet we read I will be thy plague And some have conjectured that in stead of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be the Greek read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where But R. Tanchum and Ebn Jannahius saith Mr. P. affirme that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so signifies where in that very chapter of Hoseah v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is thy king and so then the Septuagints rendring will be literal and the Apostles words lightly varied from it CHAP. XVI 1. NOw concerning the collection for the saints as I have given order to the Churches of Galatia even so doe ye Paraphrase 1. NOw concerning the contribution for the supply of the wants of the poor Christians in Judaea exhausted partly by their former Christian liberality Act. 2. 45. making sale of their goods and communicating their stock to the Christians and partly being spoiled of their goods by the persecuting Jewes 1. Thes 2. 14. the same order that I gave to the Churches of Galatia I now give to you 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come Paraphrase 2. On the day of the Christian assembly it is not reasonable for any to come to the Lord empty see Exod. 23. 15. Deut 16. 16. and therefore at such a time upon such a special occasion as this let every one lay aside whatsoever by God's blessing comes in to him by way of increase so that there may be a full collection made without any more gatherings when I come among you 3. And when I come whomsoever you shall approve by your letters them will I send to bring your liberality to Jerusalem Paraphrase 3. And then ye shall have the choice of the messengers who shall carry it that ye may be confident of the due disposing of it according to your intentions and whom ye choose I will in my letters recommend them and send them to Jerusalem 4. And if it be meet that I goe also they shall goe with me Paraphrase 4. And if the collection be such an one as may make it fit for me to be the bearer of it I will go my self and they along with me 5. Now I will come unto you when I shall passe through Macedonia for I doe passe through Macedonia Paraphrase 5. And my coming to you I designe as soon as I have spent some time in the severall parts of Macedonia for I shortly intend to remove from hence and in my way to Jerusalem to passe through that region 6. And it may be that I will abide yea and winter with you that ye may bring me on my journey whithersoever I goe Paraphrase 6. And perhaps when I come I will stay the whole winter with you which being done I will goe farther and I suppose some of you will goe some part of my way with me 7. For I will nto see you now by the way but I trust to tarry a while with you if the Lord permit Paraphrase 7. For I mean not now to come to you because if I did I should not be able to stay or to doe any more then take you in passing but my purpose is by God's leave to spend some time with you when I next come 8. But I will tarry at Ephesus untill Pentecost Paraphrase 8. At the present purposing to stay at Ephesus till it be fit for me to set forward toward Jerusalem where I mean to be at Pentecost 9. For a great doore and effectual is opened unto me and there are many adversaries Paraphrase 9. And I have great reason to doe so for as I have a great deal of hope that I may be able to doe much good to propagate the Gospell in those parts so there are many that oppose the truth which makes it more necessary for me to stay there some time for the quelling of them 10. Now if Timotheus come see that he may be with you without fear for he worketh the work of the Lord as I also doe Paraphrase 10. When Timothy comes to you with this Epistle be carefull that the schismaticks among you give him no disturbance and doe ye look upon him as ye would upon me 11. Let no man therefore despise him but note a conduct him forth in peace that he may come unto me for I look for him with the brethren Paraphrase 11. Take heed to all he saith let him have an authority among you and when he returns bring him on his way and provide him with necessaries when ye take your leave of him that he may return to me for I and the brethren expect him 12. As touching our brother Apollos I greatly desired him to come unto you with the brethren but his will was not at all to come unto you at this time but he will come when he shall have convenient time 13. Watch ye stand fast in the faith quit you like men be strong Paraphrase 13. Be carefull and vigilant that ye be not seduced continue constant in the truth and whatsoever temptations ye have to sollicit you shew your selves courageous and well armed against all assaults 14. Let all your things be done with charity Paraphrase 14. Away with all divisions and schismes from among you 15. I beseech you brethren ye know the house of Stephanas that it is the first fruits of Achaia and that they have addicted themselves to the ministery of the saints Paraphrase 15. received the Gospel at the first preaching of it in Achaia and have ever since been very bountifull to all the poor Christians see Luk. 8. a. 16. That ye submit your selves unto such and to every one that helpeth with us and laboureth Paraphrase 16. That you honour and reverence them and such as they and all that joyn with them in the propagation of the Gospel and faith of Christ 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus for that which was lacking on your part they have supplied Paraphrase 17. I was very glad at the coming of Stephanas c. B b b 2 probably the sons of Chloe who have told me of the schismes among you ch 1. 11. and of all other matters of importance and so supplied your place done that which you ought to have done See Mar. 12. b. 18. For they have note b refreshed my spirit and yours therefore acknowledge ye them that are such Paraphrase 18. For they came very much desired and very welcome to me and will so I presume to you at their return such men as they deserve all reverence from you 19. The Churches of Asia salute you Aquila and Priscilla salute you much in the Lord with the note c Church that is in their house Paraphrase 19. all the Christians in their family 20. All the brethren greet
in the city of Corinth and in all other cities and regions through all Achaia 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ 3. Blessed be God even the father of our Lord Jesus Christ the father of mercies and the God of all comforts Paraphrase 3. I have all reason to blesse and magnifie the name of God which purposely sent our Lord Jesus Christ into the world and by that and his many other gracious acts of his particular providence hath shewed himself to be a most mercifull and gracious Father unto us 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God Paraphrase 4. Who in all the preasures that have befallen me hath eminently relieved and succoured me and by those experiences hath enabled me to refresh and cheer up all those that are in any affliction 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ Paraphrase 5. By this one consideration of which I have had so frequent evidences that according to the proportion of our suffering for Christ Christ doth constantly afford us comforts and reliefs the greater our afflictions are the greater also our refreshments from Christ 6. And whether we be afflicted it is for your consolation and salvation which is effectuall in the enduring of the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation Paraphrase 6. And so what afflictions soever befall us there is no reason you should be startled or discouraged in your Christian course by that means for sure 't is for your advantage that we are so Our afflictions are matter of comfort to you viz. that you can fall under no persecutions your selves but what ye see us endure before you and those meerly for our doing you good preaching the Gospel to you endeavouring to bring you to repentance and to blisse which is not ordinarily to be come to but by suffering after my example And then the refreshments and extraordinary reliefs that Christ afforded me in all my sufferings those sure will be matter of comfort to you also as a pledge of assurance that Christ will afford you the like refreshments here and reward hereafter 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall ye be also of the consolation Paraphrase 7. And of this I make no doubt but that as you have your parts in the afflictions so ye shall also of the reliefs and advantages by suffering 8. For we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life Paraphrase 8. All this I say by way of preface to this advertisement which I desire to give you of the sharp persecutions that I lately met with at Ephesus the chief metropolis of Asia Act. 19. see note on 1 Cor. 15. d. where I had like to have been brought out to the theatre to be devoured by the wild beasts and indeed had no humane means to avert nor consequently to escape it 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead Paraphrase 9. And this advantage I had of it that the more I believed I should be put to death the more I might be engaged by my deliverance never to depend on any worldly trust but only on God who can rescue from the greatest extremity even from the grace and death it self 10. Who deliver'd us from so great a death and doth deliver in whom we trust that he will yet deliver us Paraphrase 10. Even that God who hath actually delivered me out of that imminent danger and so still continues to deliver me and I verily believe will yet longer continue preservations to me 11. You also helping together by prayer for us that for the gift bestowed upon us note a by the means of many persons thanks may be given by many on our behalf Paraphrase 11. To which purpose I suppose 't will much conduce that you will earnestly pray for me for as the prayers of many are an effectual motive to God to doe what they pray for when by that means the favour being granted to many at once those many shall be all engaged to thank God and magnifie his name so the benefit afforded me in favour to many others viz. to the believers who pray for me and may receive profit by my life may by those many be received with thanksgiving to God in my behalf 12. For our rejoicing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards Paraphrase 12. For of this I can say with joy and comfort that my conscience gives me a cheerfull testimony in all my actions that I have had no ends or designes of my own but in a pious simplicity and sincerity of heart not as worldly wisdome would direct but according to the Gospel-rules see note on Heb. 13. d. we have behaved our selves toward all men but toward you beyond all others 13. For we write none other things unto you then what you read or acknowledge and I trust you shall acknowledge even to the end Paraphrase 13. For my writings to you are perfectly agreeable to the doctrine preach'd by me and by you received when I was among you what in my Epistles you read you cannot but acknoweldge to be that which ye have been taught and I hope you will never be drawn away from that acknowledgment 14. As also you have acknowledged us in part that we are your rejoicing even as ye also are ours in the day of the Lord Jesus Paraphrase 14. This I say because though since these divisions came in among you I have been rejected and vilified by some yet some others of you have acknowledged your selves to take joy and comfort in me as I professe to doe in you and am confident I shall doe when Christ comes to reward his faithfull servants 15. And in this confidence I was minded to come unto you before that you might have a second benefit Paraphrase 15. And with this affection of kindnesse to you and perswasion of your kindnesse to me I did designe to come to you that thereby you might be confirmed in that faith and grow in that knowledge which was first preach'd to you 16. And to passe by you into Macedonia and to come again out of Macedonia unto you and of you to be brought on my way toward Judea Paraphrase 16. This I first meant to doe in my way to Macedonia
measure I persecuted the Church of God and wasted it 14. And profited in the Jewes religion above many my equals in mine own nation being more exceedingly zealous of the tradition of my fathers Paraphrase 13 14. For ye cannot but have been told what I did how I employed my self when I was a Jew that I was the most zealous persecutor of Christianity and maintainer of the Jewish customes and traditions superadded to the Law of any man 15. But when it pleased God who note c separated me from my mothers womb and called me by his grace 16. To reveale his Son in me that I might preach him among the heathen immediately I conferred not with flesh and blood Paraphrase 15 16. But when God who had from an infant determined to make use of me and to set me apart for his service had in his good time Act. 9. actually called me and that when I deserved no such dignity or favour from him nay when I was bloodily set on persecuting Christianity and soon after that expressed his pleasure by Ananias that I should preach the Gospell to the Gentiles and gave me authority to doe so Act. 9. 15. immediately I set about my work not thinking it needfull for me who had it from heaven to receive my mission from any mortall man see note on Mat. 16. e. 17. Neither went I up to Jerusalme to them which were Apostles before me but I went into Arabia and returned again to Damascus Paraphrase 17. Or to goe up to Jerusalem to Peter James c. as to those that were instated to that office before me and consequently might instruct me in the Christian doctrine but without applying my self to any after my mission from Christ I went presently from Damascus into Arabia and after returned again to Damascus Act. 9. 19. and there preach'd Christ in their synagogues v. 20. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen daies Paraphrase 18. Then being in danger of treachery from the Jewes I escaped their hands Act. 9. 25. and I came to Jerusalem v. 26. and was by Barnabas brought to Peter v. 27. and stai'd with him and in Jerusalem fifteen daies v. 28. and this some three years after my conversion 19. But other of the Apostles saw I none save James the Lord's brother Paraphrase 19. But beside him I saw not any Apostle of the first rank that is of the twelve no nor any of the other rank save onely James the kinsman of Christ who was Bishop of Jerusalem at that time and so an Apostle of a second rank see note on Rom. 16. b. though not one of the twelve see note on ch 2. a. 20. Now the things which I write unto you behold before God I lie not Paraphrase 20. Of the truth of all this that I say I call God to witnesse as in a matter of greatest weight on the belief of which the profitable discharge of my office and reception of my labours very much dependeth 21. Afterwards I came into the regions of Syria and Cilicia Paraphrase 21. After this I went by admonition from God Act. 22. 17 18. to Caesarea which is in Syria see note on Mat. 16. c. and thence to Tarsus my native city in Cilicia Act. 22. 3. Act. 9. 30. 22. And was unknown by face unto the Churches of Judaea which were in Christ Paraphrase 22. And all this while I was not so much as known to the Churches of Judaea that had received the faith that is to those other beside that of Jerusalem mentioned v. 18. All which I have said to shew what was undertaken v. 11. how farre I was from receiving instructions from any other but Christ himself v. 16. 23. But they had heard onely that he which persecuted us in times past now preacheth the faith which once he destroyed Paraphrase 23. All that they knew of me was that they had heard of my preaching the Christian doctrine which I had persecuted 24. And they glorified God in me Paraphrase 24. And they magnified the name of God for this mercy of his wrought in my conversion Annotations on the Epistle to the Galatians Chap. I. V. 2. Brethren which are with me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren doth oft signifie no more then believers Christians but here being joyned with Paul in the writing of the Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the brethren with me it seems to denote those that accompanied S. Paul in his travails assisted him in the preaching of the Gospel such as Timothy and Clemens Phil 4. 3. and the rest who are there called his fellow-labourers Thus Phil. 4 21. The brethren that are with me seem to signifie being distinguish'd from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Saints v. 22. And thus in the Epistles to the Philippians and Colossians Timothy is joyned with him in the Inscription and Silvanus and Timotheus both in the Epistles to the Thessalonians and so the same probably here or the like though they be not named And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brother 2 Cor. 8. 18. and c. 12. 18. is thought to be either Silvanus or S. Luke the constant companion of S. Paul for some time And so our brethren 2 Cor. 8. 23. V. 10 Perswade What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade men and God signifies must be taken from the like phrase in the Old Testament 1 Sam. 24. 7. where the Greek hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David perswaded his men with words where we read David stai'd his servants with these words The men that were with David were very eager to have him take the advantage against Saul and kill him v. 4. were ready to rise up against him to kill him v. 7. Davids speech to them took them off from this bloody purpose and that is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswading them appeasing pacifying them Thus is it the office of a Rhetor or advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade that is to appease the judge to the client whose cause is pleaded to propitiate him So Mat. 28. 14. If the Governour hear of it that is of the souldiers being so negligent as to let Christ be stolne out of the grave which they were set to watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will perswade him that is appease him obtain his pardon for you and as it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will free you from all sollicitude of securing your selves from that heavy punishment that by the Roman Laws Martiall was due to the watch-man that fell asleep By which it is clear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to propitiate or gain ones favour to appease wrath or punishment to avert displeasure and so it is here to perswade men that is to say or teach those doctrines which will avert the displeasure of the persecuting Jewes which the Gnostick
exactly by the rule that is set you and daily improve and grow in that piety which is already in you 2. For ye know what commandments we gave you by the Lord Jesus Paraphrase 2. According to the strict commands to this purpose which we gave you in our first preaching to you 3. For this is the will of God even your sanctification that ye should abstain from fornication Paraphrase 3. For this is punctually required of you by Christ under the Gospel that ye should preserve your selves in chastity or perfect purity from the sinnes of the flesh of what kind soever 4. That every one of you should know how to possesse note a his vessell in sanctification and honour Paraphrase 4. Every one by study and by exercise or practice to learn and enable himself most strictly to preserve himself in perfect chastity in a married or single life 5. Not in the lust of concupiscence even as the Gentiles which know not God Paraphrase 5. Not in any vile unnatural practicès as for want of knowledge of the true God the Gentiles doe 6. That no man note b goe beyond and defraud his brother â— in any matter because that the Lord is the avenger of all such as we also have forewarned you and testified Paraphrase 6. Not to yield to irregular inordinate lust to commit filthynesse with his fellow Christian in those things that are not to be mentioned plainly for as these are the sins that on Sodom on the nations and in all times on those Gentiles God hath punished severely with utter excision so is the like still to be expected on all that are guilty of such villanies as I have formerly assured and warned you 7. For God hath not called us unto uncleannesse but unto holinesse Paraphrase 7. And accordingly you must resolve that Christianity is far from giving liberty for unnatural uncleannesse it is on the contrary an obligation to all the purity imaginable 8. He therefore that despiseth despiseth not man but God who hath also given unto us his holy Spirit Paraphrase 8. And he that despiseth these commands of ours in this matter given by me from Christ ver 2. as speciall parts of the Christian faith and indulgeth to those contrary sins he despiseth the commands and provoketh the displeasure and wrath of God and sinneth against that sanctifying Spirit which God giveth to believers 9. But as touching brotherly love ye need not that I write unto you for ye your selves are note c taught of God to love one another Paraphrase 9. And as to that of purity from all the impure infusions of the Gnostick heretick so for charity and peaceablenesse out of which they are as likely to seduce you and infuse malice and bitternesse against all orthodox Christians this I need not inlarge on by Epistle there being nothing to which the Christian faith more engages you then this and your having received the faith makes it superfluous for me to exhort you to it this is an inseparable effect of that and that which hath been actually impressed on you 10. And indeed ye doe it towards all the brethren which are in all Macedonia but we beseech you brethren that ye increase more and more Paraphrase 10. And accordingly your practice hath been toward all your fellow Christians in Macedonia there hath been unity and peace in all those Churches Onely â— exhort you to increase every day more and more in this grace 11. And that ye study to be quiet and to doe your own businesse and to work with your own hands as we commanded you Paraphrase 11. And to be as earnest to exceed all others in quietnesse and peaceablenesse as the most ambitious are to get the greatest honours or the most factious to contend and make debate and not to meddle with other mens matters but every man to follow diligently the businesse of his calling as when I was with you I commanded you 12. That ye may walk honestly toward them that are without and that ye may have lack of nothing Paraphrase 12. That by spending your time in honest labour you may both preserve your reputation entire among the Gentiles who will have an ill opinion of Christianity if it make men idle and that you may earn so much by your labour as may supply all your wants and necessities 13. But I would not have you to be ignorant brethren concerning them that note d are asleep that ye sorrow not even as others which have no hope Paraphrase 13. As for the state of the dead those especially that have fallen under the persecutions brought upon you by the unbelieving Jews see note on c. 2. i. for your receiving and maintaining the Faith wherein by your excesse of sorrow it seems you want advice I must exhort you to moderate that passion and not to behave your selves as they that believe not any resurrection or reward for their sufferings in an other lite 14. For if we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him 15. For this we say unto you by the word of the Lord that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep Paraphrase 14 15. For upon our belief of Christ's death and resurrection depends also the raising of their bodies that dye for the testimony or by occasion of the faith of Christ and that so certainly and speedily that they that doe not dye at all shall at the day of judgment have no advantage of them whose bodies have lain in the graves so many years the rising of the one being in the same twinkling of an eye 1 Cor. 15 52. with the change of the other who are found alive 16. For the Lord himself shall descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Paraphrase 16. For this shall be the method of it Christ shall come from heaven and the Archangel that hath other Angels under him shall call them to be ready at the presence of the Judge summon all the world to appear before him assembling them as with a shout or a voice or a trumpet every of them used to call assemblies together and to summon them to appear before tribunals see Psal 47. 5 8. Jer. 4. 5. and 6. 1. And then first all the bodies of all pious men that ever were in the world shall rise out of their graves 17. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. Paraphrase 17. And in the very moment that that is done all that are alive on earth as we now are shall be carried by the Angels into the clouds there to meet Christ and appear before lâ—m and being adjudged by
on the Jews and others to destroy the obdurate and rescue the believers I shall not need to say much to you 2. For your selves know perfectly that the day of the Lord so cometh as a thief in the night Paraphrase 2. For this hath been oft told you that as it is not now farre off so when it comes it shall come on a suddain Mat. 24. 27 and 42. Luk. 17. 27. see 2 Pet. 3. 10. and this not onely in Judaea but in other places where the obdurate Jews and Gnosticks shall be see Mat. 24. 28. and continue to persecute the Christians 3. For when they shall say Peace and safety then suddain destruction cometh upon them as travail upon a woman with child and they shall not escape Paraphrase 3. For as in the still and quiet part of the night when men are fast asleep the thief comes v. 4. and Joel 2. 9. and by the windows enters into and rifles the house so when they are most secure persecuting the Christians in the bitterest manner without all fear then shall this ruine come upon them on the suddain as pangs and throes of child-birth doe on a woman for suddainness and for sharpness much like them and there shal be no more possibility for them to escape then there is for a woman in that condition to escape those pains 4. But ye brethren are not in darkness that that day should overtake you as a thief Paraphrase 4. But ye my brethren are not so ill instructed nor are your actions and lives such as that this danger should thus surprize you unawares 5. Ye are all the children of light and the children of the day we are not of the night nor of darknesse Paraphrase 5. Your profession engages you to such practices wherein if you live constant none of these evils can befall you 6. Therefore let us not sleep as doe others but let us watch and be sober Paraphrase 6. And this is an obligation on you that ye be not by company and enticement of others drawn to any of their evil waies 7. For they that sleep sleep in the night and they that be drunken are drunken in the night Paraphrase 7. For it is negligence and voluptuousnesse that is likely to betray men to this destruction that comes as a thief in the night these being those deeds of darkness which are to be thus punished 8. But let us who are of the day be fober putting on the breast-plate of faith and love and for an helmet the hope of salvation Paraphrase 8. But we Christians let us keep out of all these and to secure us from the temptations that may invite us to them let our constant adherence to Christ and that love of him that casts out fear of persecution supply the place of a breast-plate to us and the stedfast assurance and confidence of our present rescue and deliverance if we adhere to Christ and especially of our eternal reward from Christ let that supply the place of an helmet to secure our heads to confirm us in the truth against all heretical corruptions that may solicite our judgments 9. For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ Paraphrase 9. For of this be sure that this great judgment which is now a coming is not designed by God against the pure constant Christians but upon their enemies and persecutors nor for such as we are to be destroyed but to be delivered by that means 10. Who died for us that whether we wake or sleep we should note b live together with him Paraphrase 10. For he that died on purpose to bring us to good life to redeem us from all iniquiry will certainly preserve and secure those that are thus redeemed that live those lives which he requires and adhere constant to his commandements and therefore for us without the help of our worldly providences he will certainly secure us preserve these lives of ours so long as he sees that best for us and that most remarkably at this time in destroying the persecutors rescuing the persecuted and in another world preserving us to eternal life 11. Wherefore comfort your selves together and edifie one another even as also ye doe Paraphrase 11. And therefore continue I pray to encourage confirm one another as already ye doe in this matter 12. And we beseech you brethren to know them which labour among you and note c are over you in the Lord and admonish you Paraphrase 12. One thing it is needfull for me here to interpose that ye pay all due respects to the Bishops of your several Churches that belong to this Metropolis and so all others through all Macedonia and all others that are employed for your spiritual good 13. And to esteem them very highly in love for their works sake And be at peace among your selves Paraphrase 13. And to pay them as great a respect as is possible for the pains that they have taken among you And then to that I must adde this exhortation that one with another ye live in perfect unity and peace 14. Now we exhort you brethren warn them that are note d unruly comfort the feeble-minded support the weak be patient toward all men Paraphrase 14. And for the preserving your Churches from the inrodes of schismaticks and hereticks the Gnosticks of whom you are in greatest danger first be carefull when you see any man forsake his station grow idle forsake his work to proceed with such a man according to Christ's rule Mat. 18. 15. and so first to admonish him of his fault and never leave till ye have reduced him for this idlenesse is an ill symptome secondly be as carefull to encourage the fearfull that may be in danger to be wrought on by the sharpnesse of persecutions thirdly those that are ready to fall hold up as well as you can and fourthly those that are fallen deal as gently with them as is possible that ye may restore them Gal. 6. 1. 15. See that none render evil for evil unto any man but ever follow that which is good both among your selves and to all men Paraphrase 15. And be sure that they that are injured or persecuted doe not think of avenging themselves Rom. 12. 19. but doe as much good both to your fellow-Christians and to your enemies and all without exception as is possible 16. Rejoice evermore Paraphrase 16. Rejoice in time of persecution in adversity as well as prosperity Phil. 4. 5. 17. Pray without ceasing Paraphrase 17. Not omitting the frequent constant times of prayer as oft as they return as continual sorrow Rom. 9. 2. is not that which is never discontinued in the act but that which hath constant frequent returns to him though sometimes intermitted 18. In every thing give thanks for this is the will of God in Christ Jesus concerning you Paraphrase 18. And in adversity as well as prosperity continue your acknowledgments of God's goodnesse
worship c. For before his Baptisme it is said of him Act. 8. that he was by all the Samaritans cried up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the MSS. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine power which is called great that is the Divine Majesty called diversly by several nations but by all acknowledged as the greatest and supreme Deity and after the seigned reception of the Faith and Baptisme he did not lessen but rather increase his pretensions And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos uti ipse gloriosus videretur esse A Claudio Caesare statuâ honoratus esse dicitur propter Magiam Hic igitur à multis quasi Deus glorificatus est docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit in Samaria autem quasi Pater descenderit in reliquis Gentibus quasi Spiritus S. adventaverit Esse autem se sublimissimam virtutem hoc est eum qui sit super omnia Pater sustinere vocari se quodeunque eum vocant homines Simon Magus set himself to contend against the Apostles that he also might appear glorious He was for his Magick honoured with a statue by Claudius Caesar He was glorified by many as a God and taught that himself was he that appeared as the Son among the Jewes that in Samaria he descended as the Father and in other nations came at the Holy Ghost That he was the most sublime virtue that is he which was the Father over all and that he was content to be called by the highest titles that any man did call him And so saith Tertull de Anima Simon speaking of Helena his prima ennoia by which he created the Angls and powers which made the world and whom he called also the lost sheep because of her having been in a brothel-house saith that ad hanc descendit Pater summus to her descended the supreme Father calling himself by that title and having carried her back to his palace exinde ad hominum respexit salutem from thenceforth had all care to the salvation of men Again that statue of his was made saith Irenaeus ad siguram Jovis after the figure of Jupiter and Helena's after the figure of Minerva and these saith he were worshipped by men And at last among the doctrines of his followers Saturnilus and Menander he sets down Judaeorum Deum unum ex Angelis esse c. 22. that the God of the Jewes was one of the seven Angels that made the world Ipsum verò Simonem unum Patrem esse qui fecit Angelos Archangelos Virtutes Potestates But that Simon himself was the only Father that made the Angels Archangels Virtues and Powers So clearly making himself superiour to the God of the Jews and indeed creatour of him So saith Justin Martyr Apol. 2. see Note b. on Jude Now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mans and these Gnosticks revealing themselves that signifies their putting off that disguise of Christianity under which they vâ—iled themselves a while and setting up he and his followers professedly against Christ and his Apostles For Simon himself that at first he was baptized and made a shew of being a Christian hath appeared Act. 8. but this without any sincerity at that time any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genuine purpose of change saith Cyril of Jerusalem Cat. 1. After this he went on in his way of deceiving the people by his forceries as appears by his desiring to buy the power of working miracles from the Apostles and being denied that soon after he set up and opposed himself against Christ and accordingly is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary or he that opposeth himself and by S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist which is the same And about the time of erecting the statue to him at Rome being by the preaching of the Gospel driven out of that city it was some space of yeares before he appeared there again in contestation with S. Peter which may passe for his revealing of himself that at the writing of this Epistle was yet future And accordingly Theophylact speaking of the mystery of iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of iniquity was already begun for Simon and Nicolas leaders of heresies did work the works of Antichrist As for the Gnosticks the followers of him and other such leaders thus it was The Jews persecuting the Christians and those persecutions shaking the faith of many and the Gnosticks keeping themselves safe from those persecutions by forswearing of Christ in time of danger from the Jewes as they sacrificed to Idols to secure them from the Gentiles and having other carnal baits all manner of filthinesse to invite carnal and fearfull persons to their party did soon draw all Samaria from Christ and so whereever Christianity was planted in other parts at Rome in Asia c. corrupted the believers every where so that many were polluted or infected by their poison Heb. 12. 15. and at length joinned with the Jewes in the greatest bitterness of persecuting the Orthodox Christians first secretly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as dogs that bite and bark not saith Ignatius and then they were the mystery here but at last openly and avowedly and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revealing this mystery And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord and till that was come the day was not yet instant though neer at hand V. 4. Worshipped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called God not to distinguish it from the former but with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to explicate the former or to extend it farther then the former might be thought to extend must signifie not the worship it self but that which is worshipped whatsoever that is The nations and people of the world all of them acknowledged and worshipped somewhat which they called God or Numen but all false and Idol-nothings save only the one Creator of heaven and earth yet on these they bestowed those magnificent titles of God and Great power of God and other the like and to comprehend all those titles by which all those false Gods were known this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship or deity or by repeating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is called worship or deity is here used And so the word is used by the Author of the Book of Wisdome c. 14. 20. and rightly rendred a God So Act. 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding your worships that is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their idols so saith Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worships that is Idols and daemons of which their city had and worshipped so many For so v. 16. it is said of him that he did 〈◊〉 〈◊〉 〈◊〉
so long promised them by God as Ruth 3. 1. seeking her rest is getting her a quiet prosperous condition and belongs there to getting her an husband which was childlesse that it may be well with thee as there it followeth and it is more fully explained v. 10 11. When ye go over Iordan and dwell in the land which the Lord your God giveth you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring your burnt offerings c. Where 1. the reason is manifest why it is called Gods rest here because God giveth it them it is an eminent act of his power and mercy that they ever come to it 2 ly it is clear that the rest consists in the expulsion of their enemies their quiet and safety an immediate consequent of which is their peaceable publick assembling to the service of God at Ierusalem Now as 't is the judgment of the learned Iews David Kimchi c. that the state under the Messias is fore-typified by that rest of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come which shall be all Sabbath saith Solomon Iarchi on Ps 92. so here it appears by this authors application of it And accordingly we may discern what is the meaning of Gods rest which c. 4. 1. is said to be promised the Christians even that which is most literally express'd by that description of that rest in Deuteronomy viz. a quiet and safety from the persecutors prosperous peaceable daies for the publick worship and service of God which should now shortly befall the Christians by the destruction of their persecutors the unbelieving Jewes who as the Canaanites when they had fill'd up the measure of their iniquities should shortly be rooted out The only thing farther to be observed and wherein the parallel was to hold most remarkably and which is the special thing that is pressed in this place is the fate of the disobedient murmuring Israelites which were so impatient of the hardships that befell them in their passage toward this rest that they frequently and fouly fell off from God and returned to the sins and idolatries and villanies of heathen AEgypt from whence they were rescued by God all these were excluded from this rest of Gods giving their carcasses fell in the wildernesse and of that whole generation only Caleb and Ioshua which were not of the number of these provokers attained to that rest were allowed entrance into Canaan And just so the Gnostick Christians those that in time of persecution forsook Christ and returned to the heathenish horrid villanies from which Christianity was designed to rescue them were never to enter into this rest of Gods were certainly to be destroyed with the Jewes with whom they struck in and complied and desiring to save their lives should lose them using their own wayes to attain their rest or quiet should miscarry and never have part in Gods rest whereas all that have believed c. 4. 3. that is that have or shall adhere and cleave fast to Christ in the present persecutions andnever murmure nor provoke do certainly enter into this rest as many as survive these persecutions happy Halcyonian daies of a peaceable prosperous profession of Christianity were very shortly to attend them And this is a sufficient means of explaining and understanding that whole 4 th Chapter of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rest and the Sabbatisme as that is distinctly severed from the seventh daies Sabbath ver 4. which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth and is now shortly to be had to the people of God the faithfull sincere constant Christians the true Israelites v. 9. and so v. 10 11. where also the parallel is observed betwixt this rest of Gods giving and that Sabbatick rest which God is said to have rested on the seventh day For as that was a cessation from all the works of the six daies creation v. 10. so is this rest that is now to befall the Christians a remarkable discernible cessation from all the toyles and labours that their persecutions under the Jewish unbelievers had brought upon them and is accordingly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest or release to the persecuted 2 Thess 1. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daies of refreshment or breathing from these toyles See Act. 3. Note a. According as it fell out in Vespasian's time immediately after the destruction of the Jewes See Note on Rev. 1. d. And thus when death is mention'd as the release of the Confessors from their sufferings Rev. 14. 13. it is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their resting from their toyles or labours See Rev. 14. c. And it is father observable to this purpose that the institution of the Sabbath among the Jews though it be in Exodus 20. transcribed as a copie of Gods seventh daies rest yet Deut. 5. where that commandment is again repeated 't is set parallel to and commemorative of the deliverance out of Aegypt Remember thou wast a servant in the land of Aegypt and that the Lord thy God brought thee out thence with a mighty hand and stretched-out arm therefore the Lord thy God commanded thee to keep the sabbath day v. 15. By which it appears how fitly and with what analogie to Scripture-style this deliverance from persecutions and daies of peaceable serving of God are here styled a rest that had long been promised and now approached the Christians For as the Jewish Sabbath in some things resembled the rest after the Creation in being a cessation from works of weight and difficulty with which formerly the person was exercised and so also in respect of the time of observing it the seventh day but in other things is the represencation and commemoration of the deliverance out of Aegypt in respect of the tasks and stripes from which they were freed and of the plentifull condition to which they were brought so may the word rest prophesied of by the Psalmist both as it iconcerned the Jewes in Davids time as still future both after the Creation and after the entring into Canaan so many years and as it yet farther respected the times of Christ be fitly interpreted rest from persecutions and have one eminent completion in this the Christians peaceable enjoying of Christian assemblies which was now through the conduct of God approaching them CHAP. IV. 1. LET us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it Paraphrase 1. Upon those words of God c. 3. 15. an ominous admonition if it be not heeded we have great reason to fear lest that promise of coming to Gods rest as for those others to Canaan being made to us a promise of deliverance from our persecutors and peaceable daies of professing
those things for which he intercedes for us grace and pardon to all obedient sincere Christians and is able and ready to help us in time of need 2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man 3. For every high Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the Mount Paraphrase 5. And those Priests which officiate here on earth do attend on and perform none but that figurative typical service which signified and represented this offering of Christ presenting himself to God in Heaven and there interceding for us So that that which was by God himself said to Moses when he was to make the Tabernacle that he should take care to make it according to the pattern shewed him in the Mount may fitly be applied by way of accommodation to this matter this offering of Christs in Heaven being indeed that substantial Idea of which all the service of the Tabernacle was but a type or shadow and so fitly styled an heavenly pattern 6. But now hath he obtained a more excellent Ministery by how much also he is the Mediator of a better covenant which was established upon better promises Paraphrase 6. But as for Christs office or Ministery that he thus exerciseth it is above that of the Levitical Priests which consisted only in typical observances and as much above them as the Covenant which Christ mediated between God and man was above the Mosaical oeconomy Of this Covenant it is observable first That it is now settled as a Law in which both parties are mutually bound to each other God to man and man to God and secondly That it is a much more excellent perfect beneficial Covenant then the former the duties now required more spiritual and sublime and the promises now proposed infinitely better promises then those which were under the Law viz. not only legal impunity which the sacrifices under the Law yielded but pardon and remission that pardon not only for light faults sins of error c. for which those sacrifices were designed but even for wilful sins if forsaken and repented of yea and the pouring out the Spirit on all flesh giving spiritual gifts for the building up of the Church not only to a few as to one or two Prophets under the Law but to many even to all Gentiles as well as Jewes yea to all Christians in some measure and lastly in stead of the promises of a temporal Canaan the plain promises of eternal life and blisse 7. For if that first covenant had been faultlesse then should no place have been sought for the second Paraphrase 7. For if the Covenant under the Law had been so perfect that it could not have been improved or bettered there would have been no need of a second Covenant 8. For finding fault with them he saith Behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Judah 9. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Aegyt because they continued not in my Covenant and note a I regarded them not saith the Lord. Paraphrase 8 9. Which appears by this because when he speaks in the Prophet Jeremy c. 31. 31. of making a new Covenant he doth it by way of complaint or finding fault with the weaknesse and imperfection of the former see c. 7. 18. after this manner or form of speech The Covenant which I will now make is not after the rate of the Covenant which I made with the Israelites by Moses a Covenant made up of external carnal commandments when I brought them out of Aegypt for that was not effectual to them was not able to attract them to obedience or perseverance but they fell off from me and consequently I forsooke them saith the Lord. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people Paraphrase 10. But this is the Covenant which I will make in the latter dayes or age of the Messiah in time of the Gospel I will in stead of those external carnal ordinances and observations give them spiritual commands for the regulating their affections precepts most perfectly agreeable to all rational minds and by the exceeding greatnesse of that grace and mercy in this and many other particulars ver 12. I shall incline their affections willingly to receive my Law as well as convince their understandings of their duty and so I will take pleasure in them and they shall perform obedience unto me live like a people of God worthy of such a Leader 11. And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest Paraphrase 11. And there shall be no need of such pains in teaching men what they are to doe as under Moses Law which consisted of many outward performances which had no such inward essential goodnesse in them as that a mans own reason should prompt him to them and approve them as best and most excellent if they were not taught by the Law-maker and kept still in their minds by instruction in the Law but the precepts now proposed being so agreeable to humane reason they shall be found written by every man in his own heart as it were able of themselves to approve themselves to men see Deut. 30. 11. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more Paraphrase 12. Especially when that part of the Covenant is considered promise and assurance of pardon for all forsaken sins as also for frailties and weaknesses daily continuing upon us For in all reason such a Covenant as this giving us assurance of such gracious usage will have great efficacy to move any man to devote himself wholly to Gods service that easie and blessed yoke 13. In that he saith A new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away Paraphrase 13. And this form of speech A new Covenant is an argument that the former was old and an evidence that so indeed that legal Covenant or Mosaical
offered every year anew on the day of expiation thereby commemorating not only the sins committed that year since the last day of expiation but their former sins again for which they had foremerly sacrificed at the time of committing of them and to typifie that one true sacrifice of Christ that alone is able to do the work for all our sins 4. For it is not possible that the bloud of bulls and goats should take away sins Paraphrase 4. For the truth is it is not in the power of any sacrifice of any beast to take away the guilt of sin or purifie the conscience 5. Wherefore when he cometh into the world he saith Sacrifice and burnt-offering thou wouldst not but a body hast thou prepared me Paraphrase 5. And therefore in the Prophetick Psalm concerning Christ's coming into the world God's despising of those legal sacrifices is mentioned and all that is thought fit to be depended on in order to obtaining pardon for sin is the body of Christ God giving him a body and designing that to crucifixion fitting it for the Crosse as the servants car for the door-post Deut. 15. 17. to which it was to be nailed on which ground of similitude it is that in stead of opening or boaring my ear in the Psalmist t is here framing him or fitting him a body see Note on 2 Cor. 13. c. and so decreeing that to be the perfect and complete sacrifice which was to supply the defects of all the rest 6. In burnt-offerings and sacrifices for sin thou hast had no pleasure Paraphrase 6. And then he adds in the name of Christ speaking to God his Father The offerings of legal sacrifices I know are not acceptable in thy sight or able to reconcile thee to sinners 7. Then said I Lo I come in the volume of the Book it is written of me to doe thy will O God Paraphrase 7. Therefore I that is Christ come according to what he had undertaken and bound himself by bond to his Father in order to that great work of our redemption to perform whatsoever thou my God shalt require of me 8. Above when he said Sacrifice and offering and burnt-offerings and offering for sin thou wouldst not neither hast pleasure therein which are offered by the Law 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second Paraphrase 8 9. By which place of the Psalmist Psal 40. it is clear that the sacrifices appointed by Moses's Law are not of any force with God but onely the sufferings and death of Christ the first being in that place wholly renounced and disclaimed and onely the second set up 10. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Paraphrase 10. And by this gracious will of God which Christ came to perform in the body which God prepared for him v. 5. by offering that body once for all and not by those legal sacrifices which were oft repeated all our sins are explated see note on c. 9. e. and we received into Gods favour as many of us as by performing the condition of sincere obedience still required of us are rendred capable of that great benefit purchased for us by the sufferings of Christ 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Paraphrase 11. Again under the Law the high Priest was wont every year once see c. 7. 27. on the great day of expiation to officiate and offer up yearly the same kinds of sacrifices bullocks c. none of which have power to free the conscience from the guilt or the offender from the punishment of sin 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Paraphrase 12. But Christ having by his own death made one complete sacrifice which will suffice for the sins of all the world without need of repeating it sealing to all that shall ever liveâ— a covenant of mercy and remission upon repentance hath ever since continued at the right hand of God and shall doe so for ever 13. From henceforth expecting till his enemies be made his fooâ— stool Paraphrase 13. Exercising his regal office in mens hearts and meaning to exercise it also over sin and death it self in abolishing or subduing them both in the resurrection 14. For by one offering he hath perfected for ever them that are sanctified Paraphrase 14. For that one offering of his in his death hath done the whole work once for all completely for all obedient Christians all sanctified disciples of his that having the intercession of Christ in heaven the senâ—ing the Spirit c. adjoyned with it which are the grounds of furnishing us with all grace c. 15. Whereof the Holy Ghost also is a witnesse to us for after that he had said before 16. This is the covenant that I will make with them after those daies saith the Lord I will put my laws into their hearts and in their minds will I write them 17. And their sins and iniquities will I remember no more Paraphrase 15 16 17. And of this the Scriptures of the Old Testament doe testifie for after he had premised as the first thing promised in his covenant the writing his laws in their hearts and on their minds and revealing his will and giving them his sanctifying grace for the reforming of their wicked lives he then adds as a second part of his covenant the free pardon of all the sins and transgressions of their former life whatsoever they have been 18. Now where remission of â—hese is there is no more offering for sin Paraphrase 18. And this being done once for all there is no need of any farther sacrifices or Judaical observances for which some of you doe so zealously contend 19. Having therefore brethren boldness to enter into the holiest by the blood of Jesus Paraphrase 19. The doctrine then of the superlative excellence of Christ's priesthood above the Mosaical being thus evidenced and the benefit of it being to us so great even to give us liberty see Joh. 7. a. to approach unto God in prayer and apprehension of his promises to have title to heaven it self through what Christ hath purchased for us 20. By a new and living way which he hath consecrated for us through the veile that is to say his flesh â— Paraphrase 20. Which confidence and liberty to enter he hath helped us to by a way never known before and that a clear or living way in opposition to the dead shadows and rudiments under the Law which I say he hath helped us to by passing himself from the outer to the inner tabernacle from this life to another breaking through the veile or partition between them that is through his flesh being
that judgest another Paraphrase 12. Christ and none else hath authority to give laws unto us and punish the refractary and it is not for you to impose observances where he hath given liberty 13. Goe to now ye that say note c To day or to morrow we will goe into such a city and continue there a year and buy and sell and get gain Paraphrase 13. And as now the times are a suddain destruction approaching the Jewes one admonition will be very seasonable for those that use these or the like arrogant forms of speech To day c assuming to themselves power over the future 14. Whereas ye know not what shall be on the morrow for what is your life it is even a vapour that appeareth for a little time and then vanisheth away Paraphrase 14. Whereas beside the Atheisticalness of it in taking themselves off from depending on God it is certain they do not know what they shall be able to doe tomorrow For even your life it self on which all your designes must necessarily depend is but a most frail mortal transitory thing short and presently vanisheth 15. For that ye ought to say If the Lord will we shall live and doe this or that Paraphrase 15. And therefore your forms of language ought to be of another making never mentioning any purpose of yours but with subordination to the good pleasure of God 16. But now ye rejoice in your note d boastings all such rejoycing is evil Paraphrase 16. And for you to take pleasure in such insolent speeches as these is a wicked Atheistical thing 17. Therefore to him that knoweth to doe good and doth it not to him it is sinne Paraphrase 17. And for Christians to be guilty of this who have received so much light and knowledge to the contrary this will render you the more inexcusably guilty and punishable Annotations on Chap. IV. 5. The Scripture saith There is no place of Scripture of the Old Testament which can own so much of this citation as that Gen. 6. where in the Septuagints reading there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding there is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sojourning here Now whereas 't is here added of that Spirit that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire to envy first 't is clear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit there is the spirit or soul of man given him by God and so called God's in respect of the original see Note on 1 Pet. 3. f. but signifies the mind of man as it is in him and is corrupted by an habite of worldly and wicked desires which cannot be affirmed of Gods holy Spirit and for any evil Angel it will be hard to say either that such dwell in or that it is they that lust in us It is our own corrupt hearts even when the devils move us to which the lust and all the sin is to be imputed and 2ly this is parallel to what Gen. 6. 3. is said of that old world that man is flesh and the thoughts of his heart alwaies evil that is his carnal or worldly desires are insatiable bent to all manner of wickednesse the desires here being distinctly noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring and either the wickednesse or insatiatenesse of them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envie which sometimes in Authors is the contrary to liberality and signifies all manner of covetousnesse pining to see any man have what we have not and elsewhere signifies malice violence and the like As for the addition here ver 6. But he giveth more grace that seems to be the Apostles own observation of that place in Genesis that when the world so provoked God yet he gave them time of repentance as it there follows Neverthelesse his daies shall be an hundred and twenty years they shall have that space allowed them to reform and escape punishment and so God in Christ doth now and upon repentance there is yet mercy and pardon to be had upon which is superstructed naturally that which follows Wherefore he saith c. V. 6. The proud The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here notes not particularly the vice of pride and haughtinesse but a general disobedience and resistence against the Law of God which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumeliousnesse and superbia pride in opposition to obedience as in Virgil Regum est Parcere subj ctis debellare superbos It is the part of Kings to spare those that submit and subdue the proud a place directly parallel to this here out of the Proverbs and which S. Augustine conceives to be had from thence The place in the Proverbs reads God scorneth the scorners because scorners use to repell with scoffs all good counsels and admonitions And so saith AEschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is the just and heavy punisher of the proud V. 13. To day or to It was an old saying of the Hebrews mentioned by Ben Syra Let no man say he will doe any thing unlesse he first say If the Lord will On which occasion there follows in him a story of a man who when he said Tomorrow I will sit with my spouse in the marriage-chamber was admonish'd that he ought to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will and he answered Whether God will or not I will sit there Of whom saith he it followed that he sat with her all the day but at night when they were going to bed before he knew her they were both dead Wherefore they said The spouse went up to her marriage-bed and knew not what would befall her therefore whosoever desires to doe any thing let him first say If God will V. 16. Boastings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boasting or assuming to ones self more then belongs to him and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-pleasing or insolence Tit. 1. 7. in this that that is a great love or high opinion of ones self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love 2 Tim. 3. 2. being puffed up 1 Cor. 13. 4. being wise in ones own conceit Rom. 11. 25. and 12. 16. but this is a fastuous speaking and as this is ordinarily expressed in magnifying ones own abilities or power above other men so hath it here a notion little different from it speaking in such a form as if he depended not upon God himself and so it belongs to the fault reprehended v. 13. when a man promises or affirms that simply which is not in his power but as God is pleased to enable oâ—â—oncur with him And thus it is used Prov. 27. 1. 〈◊〉 not thy self of to morrow that is assume not to thy seâ—â—â—arrogantly that thou wilt doe this or that to morrow for saith Solomon thou knowest not what a day may bring forth These kind of speeches then
in the Canon and onely question its being written by S. Peter cannot well be allowed to doubt of or if S. Jude say true then S. Peter was the Author of it For there are not greater and surer evidences of any Epistles being written by the acknowledged Author of it then are these forenamed the title of Simon Peter the addition of an Apostle of Jesus Christ the mention of a former Epistle the having been with Christ on mount Tabor the being called an Apostle of Christ by S. Jude all which in all copies stand unmoved to secure the authority of this Epistle and to convince us of the Author of it As for the argument taken from the time of S. Peter's death before the destruction of Jerusalem c. it is void of all force For to grant all the former parts of it that S. Peter died under Nero that that was before the destruction of Jerusalem that all Christians expected that destruction before the end of the world First it doth not follow that if this Epistle were written by Symeon it shall therefore fall to be after the destruction of Jerusalem for James the first Bishop was put to death and so Symeon succeeded in that See 8 years before the destruction of Jerusalem and 5 years before the death of S. Peter Secondly it is not true which is suggested in the argument and on which one thing all the validitie of it depends that this Epistle was written after the destruction of Jerusalem And for the onely proof of that taken from hence that the Author of this Epistle arms his readers with patience in expectation of the last day that is as farre from truth also there being no word in this Epistle to that matter One passage there is which referres to the end of the world chap. 3. ver 7. but not as approaching or conceived by any to approach But the other passages of the coming of the day of the Lord as a thief and the like belong all to that judgment on the Jewes expressed in like phrases by Christ Mat. 24. and by the Apostles in their Epistles and not to the day of universal doom or destruction of the whole world see chap. 3. Note d. Having thus answered the pretensions against the Author of this Epistle it remains that we inquire of the time of writing it which by c. 1. 14. may justly be concluded to have been a little before his death and that in the time of his last danger before his Martyrdome from the evident approach whereof or revelation concerning it he affirms himself to know that the time of his putting off this his tabernacle that is his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very suddainly to come very near at hand That Peter and Paul from several parts of their travails came to Rome about the twelfth of Nero to defend and comfort and confirm the Church that was persecuted there hath been reasonably concluded by Chronologers And in this year Anno Chr. 67. about the beginning of October they are both thought to be cast into prison and soon after put to death And then this is the most probable time for the writing this Epistle which being so near the warre on which followed the destruction of the Jewes it is evident what occasioned the writing of this Epistle and S. Jude's which being on the same subject must be dated about the same time viz. the confirming the persecuted afflicted Christians in their expectation of that deliverance which they should now shortly meet with by the destruction of their persecuters The certainty of which he declares as also the reasons of its being thus long delayed and the undiscerniblenesse when it comes fortifying them also against the infusions of the Gnosticks who took advantage of the continuing of their persecutions so long and much solicited and assalted the constancy of the afflicted Christians of whom he therefore warns them and that by foretelling that they should be soon destroyed also and all that were corrupted by them CHAP. I. 1. SImon Peter a servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousnesse of God and our Savour Jesus Christ Paraphrase 1. Simon by Christ whose disciple I was surnamed Peter and by him after with others sent by commission to preach the Gospel to all the Jews wherever they are dispersed see 1 Pet. 1. 1. which have received the faith of Christ and in that respect are as valuable in Gods sight as we the Apostles of Christ that faith I say whose object is the righteousnesse of Christ our God and Saviour either as that signifies his way of justifying men now under the Gospel see note on Rom. 1. b. or as it may note his fidelity and justice in performing what he hath promised us in the Gospel 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord Paraphrase 2. I salute you and wish you all that felicity which I promise my self you will enjoy by the receiving of the faith and by your experience and evidence of God's goodnesse and faithfulnesse to you in Jesus Christ 3. According as his divine power hath given unto us all things that pertain unto life and godlinesse through the knowledge of him that hath called us to glory and note a vertue Paraphrase 3. According as he of his goodnesse and by exercise of his controlling omnipotent power hath afforded us all things that pertain to felicity hereafter or to piety here by means of our faith and profession or acknowledgment of Christ who hath revealed himself unto us and called us into his school by most convincing arguments of his authority and mission from heaven first by that glorious act of the holy Ghost's descending upon him and the angel saying from God This is my beloved son in whom I am well pleased For that that is the meaning of the word Glory see note on Mat. 3. k. Rom. 9. c. secondly by his miracles which he did among men here and by his Apostles ever since 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the note b corruption that is in the world through lust Paraphrase 4. By which two as evidences and engagements of the truth of them huge promises have been made over to us of a most glorious and valuable nature on purpose to allure and attract you to all divine purity by receiving the faith of Christ and forsaking that abominable course of unnatural lusts and other like sins which through the sect of the Gnosticks is now become so common and ordinary among the professors of Christianity see note on c. 2. a. 5. And besides this giving all diligence add to your faith vertue and to vertue note c knowledge Paraphrase 5. In respect of whom it i◠necessary that you be very
This S. Luke more particularly mentions c. 9. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spake of his exodus which he was ready to perform at Jerusalem What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was hath there been said see Note on Luc. 9. b. viz. Christ's going out of this world as Moses went out of Aegypt Heb. 11. 22. which one story gives that title of Exodus to that second Book of Moses so called and to this is that great day of the Lord resembled Jude 5. being attended first with the destruction as of the Aegyptians there the oppressors of him and the people of God and after of the Israelites themselves that believed not Jude 5. so of the Jews here the crucifiers of Christ and persecuters of Christians and withall of all vicious abominable Christian professors that turn the Gospel into licentiousnesse and secondly with the deliverance of God's people as there of the children of Israel so here of all the true Israelites the faithful disciples of Christ that stick close to him in despite of persecuters and seducers In respect of which as Moses was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saviour or deliverer and a God of vengeance to Pharaoh c. and as saviours are said to Judge Obad. 21. so is this coming of Christ the coming both of a King and of a Saviour to destroy enemies and deliver friends Which being the matter of Elias and Moses's discourse with Christ at which S. Peter himself was present by those very persons somewhat was adumbrated also Elias being he that called for fire from heaven to consume and Moses he that thus delivered the Israelites cut of Aegypt S. Peter here may very well mention it as a demonstrative evidence by which he was able to make known unto them this power and coming v. 16. that is this powerful regal coming of Christ that now we speak of V. 17. Received What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving from God the Father honour and glory will easily be guessed both by what hath been said Note e. and especially by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty of Christ of which they are said to have been eye-witnesses For this verse being by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for annex'd as a proof to the former it must follow that the honour and glory which Christ received here v. 17. is that majesty which they saw v. 16. That surely signified the dignity royal that there by way of vision or prophecie he was instated in this Commission sent him from heaven as it were by the hands of two great men Moses and Elias who also talk'd with him on this subject and told him what should befall him first in his passage to this kingdome and then how it should be exercised by him upon his crucifiers And then this must be the meaning of his receiving honour and glory here that is this kingdome being thus in vision instated on him a solemnity of which is that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or such a voice being brought to him or delivered out of the magnificent glory that is out of the bright shining cloud see Note on Mat. 3. c. that appeared in that vision This is my beloved son c. signifying God's purpose of ruling the world by him devolving the government of all upon him Some place of mistake here may be by confounding together this solemnity and this majesty from thence imagining that this voice from heaven was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory which he received But this is a mistake it being first evident that there were two things here mentioned of this vision one the object of their sight of which they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-witnesses the other of their hearing or which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they heard And the former of these was in several phrases the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and glory that was vested on him the latter the proclamation as it were before him when in vision he enters on this office And of this it it said ver 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This voice also we heard as before they had seen the majesty or honour and glory making these two disparate things as the lightning and the thunder the one to the eye the other to the ear but both proofs of the same matter the argument or subject here in hand the kingdome which Christ had at his resurrection entred on and should now shortly actually exercise it in the destroying of his crucifiers That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the Nominative hath no Verb following to govern it is after the manner of these Hebraizing writers and in the construction must be set as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Genitive taken absolutely V. 19. Day-starre The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day for Christ's coming in vengeance on his crucifiers hath been interpreted formerly See Note on Heb. 10. a. Rom. 13. 12. and so most particularly here it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining forth of that day that had been before but obscurely prophesied of Then for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a known star which as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or harbinger to the day or Sun ushers him into our Hemisphere Proportionable to this are the particular remarkable passages which Christ foretold as the immediate harbingers before this coming of his such as are mentioned Luc. 21. 28. which when they begin to appear then saith he lift up your heads take comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because your redemption draweth near And so the Lucifer or morning-star shall signifie the immediate forerunners of this day which till it come they must content themselves with the darker prophecies and sustain themselves by that means And if the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts wherein the Phosphorus is said to arise be thought to resist this interpretation the account of that is ready First that the rising of the Phosphorus here not being literally to be understood was by this addition very fitly confined to the Metaphorical notation in our hearts being opposed to in the heavens Secondly that our hearts being the seat of practical judgment by which we ponder and consider this morning-star signifying the forerunners of that eminent famous day will then be said to arise in our hearts when we by consideration of the predictions come to take notice of them as such As the faithful are in story said to have done when seeing the Roman armies to have begirt Jerusalem they from thence concluded according to Christ's words that the destruction thereof was nigh and thereupon as soon as they had the advantage of the siege being raised they fled out of the city to Pella and there continued V. 20. Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be an Agonistical word to signifie the
starting or watch-word or signe upon which the racers set out or begin their course The place from whence they set out is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where when they set out they are said to be let loose and this is literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To this is the sending of Prophets here compared who are said to run Jer. 23. 21. Ezech. 13. 6 7. They run and I sent them not that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I gave them no watch-word to run as in the Psalmist God gave the word great was the company of preachers When any undertakes to prophesie without Gods sending this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own starting and this is here denied of the Prophets of the Old Testament for as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was never brought by the will of man that is 't was never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their own incitation but holy men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired and carried by God did prophesie c. CHAP. II. 1. BUt there were false prophets also among the people even as there shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Paraphrase 1. But as among those prophets sent and incited by the holy Ghost c. 1. 21. some false ones also slily crept in so also now according to Christ's prediction Mat. 24. 11. shall there be false teachers among you viz. the Gnostick Christians bringing into the true faith under pretence of greater perfection most destructive doctrines of liberty and licentiousnesse and that count it an indifferent thing to deny Christ in time of persecution see 1 Pet. 2. 21. and note on Rev. 2. b. and forswear him who redeemed them that are thus unlike him as not to venture any danger for him who dyed for them and do also by this means most imprudently incur the dangers which they desite and pay so dear to avoid by complying with the Jews come to speedy destruction with them according to that of Christ Mat. 16. 25. 2. And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of Paraphrase 2. And these carnal doctrines of theirs shall have many followers Mat. 24. 11. and thereby the glorious pure Gospel of Christ shall be much defamed when Christian professors shall live such filthy lives 3. And through covetousnesse shall they with feigned words make merchandise of you whose judgement now of a long time lingreth not and their damnation slumbreth not Paraphrase 3. And with cunning discourses shall they circumvent you and gain you to all filthinesse see note on Rom. 1. i. which shall within a while be most signally punished with utter destruction here and damnation attending it 4. For if God spared not the Angels that sinned but caâ—'t them down to hell and delivered them into chains of darknesse to be reserved unto judgment Paraphrase 4. For if God when the Angels rebelled against him punished them severely and having decreed them to eternal hell cast them presently out of heaven into the abyfâ—e a kind of dungeon or dark prison there to be reserved as condemned malefactors to the day of judgment the time of their execution 5. And spared not the old world but saved Noah note a the eighth person a preacher of righteousnesse bringing in the floud upon the world of the ungodly Paraphrase 5. And if he punish'd the whole world of sinners in Noahs time bringing a deluge on them and onely preserved Noah with seven more who warned them to amend their abominable lives or else that vengeance would befall them 6. And turning the cities of Sodome and Gomortha into ashes condemned them with an overthrow making them an ensample unto them that after should live ungodly Paraphrase 6. And if he adjudged the cities and suburbs of Sodome and Gomorrha to utter destruction by fire from heaven and made them an exemplary spectacle and document to all that should ever live in their sins 7. And delivered just Lot vexed with the filthy conversation of the wicked Paraphrase 7. At that time delivering Lot and his family who was a person so far from being guilty of that lewdnesse and unnatural filthinesse that he was extremely vext and molested by dwelling among those that lived in those villanies 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous soul from day to day with their unlawfull deeds Paraphrase 8. For he being a very pure and chast person yet inhabiting among them that were so impure was from day to day continually afflicted and tormented to see them doe as they did 9. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust unto the day of judgment to be punished Paraphrase 9. If I say all these examples of vengeance on wicked obdurate rebels and carnal persons the patterns of the crucifying Jewes and lewd Gnosticks and withall the deliverances afforded to the righteous in these passages of story be considered we may then sure learn from hence how ready and able God now is to rescue the persecuted constant Christian out of the persecuters hand and to reserve the persecuters themselves and all wicked livers that join or comply with them by cutting them off here to eternal perdition in another world see note on Rom. 13. b. 10. But chiefly them that walk after the flesh in the lust of uncleannesse and despise government Presumptuous are they self-willed they are not afraid to speak evil of dignities Paraphrase 10. Of this sort especially are the Gnosticks whose character it is to commit all filthinesse and to despise all kind of authority of magistrates or masters 1 Tim. 3. 6. a bold insolent sort of men that can without any trembling or fear speak contumeliously of the Apostles themselves see note on Jude b. 11. Whereas Angels which are greater in power and might bring not railing accusation against them before the Lord. 12. But these as natural brute beasts note b made to be taken and destroyed speak evil of the things that they understand not and shall utterly perish in their own corruption Paraphrase 12. But these men like beasts ruled only by their natural or brutish appetites without any reason to restrain and temper them which are good for nothing but as vultures to tear and pollute so these to spoil and debauch all they come near venturing to speak reproachfully of all that they doe not understand and so consequently of the mysteries of Christianity taught by Apostles but despised by them see Jude note d. shall be destroyed in their bestial sinnes 13. And shall receive the reward of unrighteousnesse as they that count it pleasure to riot in the day-time spots they are and blemishes
untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 2. That ye may be mindfull of the words which were spoken before by the holy prophets and of the commandments of us the Apostles of the Lord and Saviour Paraphrase 2. I have now written two Epistles to you both to the same purpose to be remembrancers to you whose minds remain yet untainted of that which you cannot but have heard being prophecied of in the Old Testament very frequently 〈◊〉 and by Christ Mat. 24. and by us Apostles of Christ see a testimony out of Lactantius in note a. on the title of the 〈◊〉 to the Romans viz. that within a short time there should come a notable destruction upon the unbelieving or impenitent Jewes and all the polluted Christians among them and a remarkable deliverance of all the persevering Christians the one an act of Christ as Lord the other as Saviour or deliverer 3. Knowing this first that there shall come in the last daies note a scoffers walking after their own lusts Paraphrase 3. But before this come there is one thing to precede a very remarkable defection of many from the Christian profession see 2 Thess 2. 3. according to what was foretold by Christ Mat. 24. 12. and those that thus forsake Christ shall betake themselves to all unclean practices and therefore this is now to be expected 4. And saying Where is the promise of his coming for note b since that fathers fell asleep all things continue as they were from the beginning of the creation Paraphrase 4. And they that do thus forsake the faith shall as a ground of it pretend that they perceive themselves cheated by those prophecies which have promised and foretold this coming of his see c. 1. and Mat. 24. b. which say they is so far from being performed that all things stand unchanged in the same constant form from the beginning of the world till now save onely that all the men that have lived upon the earth father Adam Noah Abraham c. are dead and others now live in their steads among us â—ut for any thing else say they things have gone in a setled constant course ever since the creation without any discernible or observable change 5. For this they note c willingly are ignorant of that by the word of God the heavens were of old and the note d earth standing out of the water and in the water Whereby the world that then was being overflowed with water perished Paraphrase 5 6. To these I answer and first for the latter of these see note on Mat. 7. b. These Atheistical scoffers that suppose or affirm that there hath been no considerable change since the creation do not consider what a change there was once in Noahs time the whole world destroyed with a floud for the sins of impure impenitent sinners such as these who now object thus for the heavens being created at the beginning and the earth to framed that there was abundance of waters within the globe thereof and it self placed in the miast of waters in the cloud round about God being pleased in the creation so to dispose of it in order to the punishing of wicked men at length the windows of the heavens that is the clouds were opened and the fountains of the great deep broken up Gen. 7. 11. and by this means the whole earth was coverred and downed by waters 7. But note e the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgment and perdition of ungodly men Paraphrase 7. But the world which now is by the same appointment of God is now secured that it shall be drowned no more God having given his promise for it Gen. 9. 11. not suffer any other kind of destruction but by fire which is the punishment to be expected by abominable men 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day Paraphrase 8. This answer being first given to the latter part of the Atheist's objection v. 4. that all things continue as they were since the creation I now proceed in the second place by way of regressus ordinary in Scripture see note on Mar. 7. b. to answer the former part proposed by way of question Where is the promise of his coming that is Sure Gods promise in the Old Testament repeated by Christ Mat. 24. of his coming to punish the obdurate Jews and Gnosticks and delivering the pure persevering believers is not performed And my answer is this That you may be mistaken in reckoning of time in thinking that what the prophets have foretold of the latter days the times of the Messias must be instantly performed as soon as Christ is gone to heaven or else 't will not be performed at all In this matter it must be considered who it is that makes the promise v. 2. an infinite God and then though forty years for example is a very great time among us men whose lives are so short yet with God who is infinite a thousand years is no considerable space but a very short and small duration Psal 90. 4. and therefore though the prophecie be not yet fulfilled about three or four and thirty years after Christ's departure from us yet it may and will most certainly and that within few years now 9. The Lord is not slack concerning his promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repentance Paraphrase 9. As for any slownesse in performing his promise of coming which they that expect and desire to reap a sudden fruit of it in their deliverance or that others which would corrupt them and make them fall off through despair of it are apt to charge upon God it is meerly a mistake in them for it is not thus deferred out of want of kindnesse to the preserving Christians but out of abundance of patience and long-suffetance to the worst and an earnest desire that they may all amend and be delivered without which amendment whensover this coming shall be all are infallibly destroyed see Act. 3. 19. note a. 10. But the day of the Lord will come as a thief in the night in which the heavens shall passe away note f with a great noise and the elements shall note g melt with servent hear
and so are fitly said to detort these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the uncertainty of the punctual time and some other such particulars to their own destruction to perish remarkably by this means This is no improbable meaning of these words compared with v. 3. from whence the rise of this discourse was taken And if it be here objected that this particular of the day and hour was more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be understood God having kept it a perfect secret to himself and so that this cannot be it which is here spoken of I answer that words of this nature are not so strictly to be taken as to be thought to signifie no more then hard For which it is said of him that trusts in riches that it is hard for him to enter into the kingdome of God that which is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard Mar. 10. 24. is presently interpreted to be impossible not onely by the matter which is such but also by the similitude of the Camel entring through the eye of a needle v. 25. So when the Disciples complain of an hard saying Joh. 6. 60. it follows who can hear it that is no man can possibly be supposed to eat the Son of mans flesh and so hard is impossible there also that is morally so that which cannot be done without great impietie and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the forementioned interpretation are not absolutely impossible to be known because God my though he will not reveal it but which could not be understood supposing that God as Christ had said would keep it in his own power and reveal it to no man THE note a FIRST EPISTLE GENERAL OF JOHN OF the Author of this Epistle that it was John the beloved disciple the same that wrote the Gospel and the Revelation there hath never been any question in the Church of God which hath from all times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any doubt received it into the Canon That he begins not as the other Apostles all save only the Author to the Hebrewes had done all their Epistles with his name and expression of those to whom he wrote by way of salutation may most fitly be interpreted by his customary practice in his other writings who in the Gospel scarce ever names himself but chuses to use some circumlocution as he that saw the disciple whom Jesus loved he that lay leaning on Jesus bosome and the like and begins his discourse without one word of formality or title or preface which all the other Evangelists had used In what year of Christ this Epistle was written is no otherwise certain then by what may be collected from some passages in it as cap. 2. 18. where it seems to have been a little before the great destruction which befel the Jewes called by other Apostles the day of the Lord and the last day but by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last hour or part of that day and again the true light already shining c. 2. 8. that is the Christian bright state turning out the Mosaical shadows or typical services which was finally to be done at the destruction of the Temple and now already was done in some part And the same again appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many counterfeit Christs and false Prophets that in that V. 18. he saith were then among them such as Christ tells us were to be the immediate fore-runners of that destruction Mat. 24. And accordingly the whole businesse of the Epistle is to encourage them chap. 1. 4. to confirm the faith and constancy of the Christian professors who were now solicited vehemently by these seducers and the Church torn a sunder in every place by the Gnosticks the followers of Simon who now denyed the reality of Christ's coming in the flesh and would no longer confesse a crucified Christ or venture any persecutions for that confession That it was called antiently the Epistle to the Parthians is affirmed by S. Augustine meaning thereby those converted Jewes which lived beyond Euphrates of which there were great multitudes saith Josephus Ant. 1. 18. c. 12. And to them it is not improbable it was written CHAP. I. 1. THat which was from the beginning which we have heard which we have seen with our eyes which we have looked upon and our hands have handled of the word of life Paraphrase 1. That which from the beginning of the world was in the decree and purpose of God and was afterward foretold by him but by us the Apostles of Christ heard from God speaking from heaven and really beheld and looked on by us known and testified by all our senses concerning Christ and the Gospel of Christ shewing us the way to life eternal 2. For the life was manifested and we have seen it and bear witnesse and shew unto you that eternal life which was with the Father and was manifested unto us Paraphrase 2. Which Christ and which Gospel were revealed unto us visibly and discernibly of which I can testifie as an eye-witnesse and do therefore now declare to you Christ the fountain of eternal life who from all eternity continued with the Father and at â—ast became man and was clearly revealed to us 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ Paraphrase 3. What I say we know thus assuredly that we make known to you that you may partake with us in it and that participation be of all others the most blessed desirable participation see Act. 2. c. a participation of knowledge and grace and immortality and that with God himself through Christ Jesus 4. And these things we write unto you that your joy may be full Paraphrase 4. This Epistle and in it this testimony doe I write unto you for your encouragement in the profession of the Gospel which many Gnosticks and false Christs are apt to shake you out of 5. This then is the message which we have heard of him and declare unto you that God is note a light and in him is no darknesse at all Paraphrase 5. And this is the summe of the Gospel preached by Christ which we now testifie unto you that all purity is required of you that all God's commands are pure and that there is nothing which hath any degree of impurity in it which God in Christ doth not now abominate but on the other side a farre greater purity now required then before which may sufficiently are you against all the deceits of the Gnosticks which under the notion of Christian liberty are apt to lead you into all the impurity in the world 6. If we say that we have fellowship with him and walk in darknesse we lie and do not the truth Paraphrase 6. If we say we are partakers
admonitions and censures of the Church of which as there were several degrees so he that did not reform upon the first was within some time to be put under the second or higher and not reforming then was to fall under the third which was wont to be called by the Jewes Schammatha which signifies there is death a punishment proportioned to this sin and from the title thereof this seems to be called here a sin unto death Not that every deliberate or wilful sin is here so styled though that also be mortiferous without repentance for of this sort is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin indefinitely taken according to the use of this writer see Note on c. 3. a. and according to that which follows v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every iniquity is sin and yet every such as it there follows is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto death in this sense but the phrase peculiarly belongs to a wilful sin to which without repentance or reformation eternal perdition is denounced heightned and aggravated farther with the addition of obstinacy against all perswasions and means of melting which renders him hopelesse and own'd to ruine and there is nothing left for him but a fearful looking for of judgement and fiery indignation which shall devour the adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that walk thus contrary to God resist his admonitions his grace all his methods of reducing them Of these the Apostle here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say not that he that is the Christian brother shall pray for such an one Which words may seem very cautiously set not that he forbids but onely doth not command to pray for them or doth not promise any good successe to the prayers that are offered up for such an one Agreeably to what is said of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 10. 26. those that sin wilfully after the receiving the knowledge of the truth where the wilfulnesse is added to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinning deliberately and denotes the contumacious continuing in any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deliberate sinne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there remains no longer any sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such sinnes so wilfully continued in noting thereby the suspension of the prayers of the Church or the inefficaciousnesse of them which are answerable to the sacrifices of old time as when of obdurate sinners it is said that if Noah Daniel and Job the three great examples of powerfull intercession were there a praying for them they should not be available for the pardon of such That such as these were deprived of the benefit of the prayers of the Church and out of meet pity delivered up to Satan as the onely remaining charitable method by that means to rouze and awake them out of sinne is sufficiently known in the Antient Canons And it is the advice of Clemens Alexandrinus Str. l 7. concerning such insensate incorrigible sinners that we should pray to God for some temporal punishments upon them as the onely reserve behinde to make impression on them And that was done in the anathema or Cherem where they used execrations upon them not as an act of hatred but kindnesse toward them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the destruction of the flesh that the spirit might be saved in the day of the Lord. Where still it is not defined unlawful to pray for such either for their pardon or for their repentance to qualifie them for it but they are onely look'd on as excommunicate persons that must not be encouraged with admission to the publick prayers of the Church or the privileges of Christians but marked out and branded and shamed to reformation V. 21. Idols The idols that are here mentioned are sure those that the Gnosticks used To which purpose there is an eminent place in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were of the heresie of Simon Magus pretended to be of the Christian religion and to have forsaken the superstition of the heathens in worshipping of idols and yet came back again to that which they pretended to have forsaken falling down to the pictures and statues of Simon and Helene and by sacrifice and incense and drink-offerings doing adoration to them And besides these many abominable impurities not fit to be named there were among them All which together may well be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols which the Christians are here warned to beware of THE note a SECOND note b EPISTLE OF JOHN THat this second and so likewise the third Epistle of John was not written by John the Apostle is conjectured in the Posthumous Annotations of the learned Hugo Grotius and that much more tolerably then what hath been mentioned concerning the second Epistle of Peter There many changes were to be made in the Text to make the conjecture passable but here all circumstances of the Text doe fitly enough concurre to make it possible that John which was by S. John the Apostle made Bishop of the Jewish Christians at Ephesus should be the Author of these Epistles Of that John the antient Author of the Constit l. 7. c. 45. makes mention that as Timothy was made Bishop of Ephesus by S. Paul that is Bishop of the Gentile Christians there by the Apostle of the Gentiles so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John was ordained by John that is a second John made Bishop of the Jewish Church there by John the Apostle of the circumcision Gal. 2. 9. who planted the Jewish Church at Ephesus That this second John the Bishop of Ephesus was the writer of these Epistles the chief argument that is produced is that from the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Elder by which this writer calls himself and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostle A second from the incomplete reception that these Epistles had in the first ages being not acknowledged by some Churches for a while A third from Diotrephe's opposing this Author 3 Ep. 9. which it is thought strange that any Christian should doe to an Apostle But these arguments have very small force in them toward the inferring the Conclusion For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elder being a word of honour and dignity and belonging in the New Testament to the supreme Ruler of any Church and to none else that we can discern see Act. 11. Note b. it may very fitly belong to an Apostle residing and presiding in any Church as it is certain S. John had done at Ephesus for some time and the rather being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elder by way of eminence And this will be more probable if it be confidered what account hath formerly been given Note on Tit. of 1 Joh. of the character of this Apostles style who useth not in his Gospel and accordingly it is in his former Epistle which is acknowledged to be his to name or mention himself unlesse it be by some circumlocution And
ensignes of the standards of Israel meaning thereby four Apostles that were present at the Council at Jerusalem Act. 15. and that had most especially reference to the Jewes which were the people on whom this judicature was to passe and those had many eyes before and behind see Note l. that is the gifts of prophecie and also of interpreting the scriptures of the Old Testament the first looking forward the other backward 7. And the note h first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle Paraphrase 7. And the four ensignes were as they were in Ezechiel c. 1. the images of a lion and an oxe and a man and an eagle which may by way of hieroglyphick fit enough for a vision all of them put together set out that title of God of slow to anger and swift to mercy and so represent him as he is in his dealing with these Jewes whom he was now about to judge having warned them by the Prophets by Christ by the Apostles and the converted Jewes in Asia by the Epistle to the Churches ch 1. 2 3. before he proceeds to judgment against them and when he doth so wonderfully delivering the penitent believers out of that destruction 8. And the four beasts had each of them note i six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God almighty which was and is and is to come Paraphrase 8. And the bearers of these four standards had each of them six wings like Seraphims Isa 6. 2. with two of them covering the face with two the feet or secret parts and with two flying noting the humility chastity love or zeal in Gods service that was remarkable in these in opposition to the contrary in those which should now be judged especially the Gnostick Judaizers and were full of eyes as before v. 6. behind and before in respect of their understanding of the prophecies and types of the Old Testament and their gifts of prophecie given them by God and they labour incessantly for the advancement of God's glory and the kingdome of Christ and evidencing to unbelievers their approaching ruine and to believers God's fidelity in making good his promise to them in delivering them and destroying their enemies 9. And when those beasts gave glory and honour and thanks to him that sat on the throne who liveth for ever and ever 10. The four and twenty Elders fell down before him that sat on the throne and worshipped him that liveth for ever and ever and cast their crowns before the throne saying 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Paraphrase 9 10 11. And while they did so the Bishops of the Christian Church in Judaea did adoration to God acknowledging his fidelity and infinite power from whom they have receiv'd all and therefore are in all reason to employ all to his service and to depend and trust on him in the midst of all dangers as on a faithfull creatour 1 Pet. 4. 19. see Act. 4. 24 30. Annotations on the Revelation Chap. IV. V. 1. I looked The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be taken in the ordinary notion of seeing looking or beholding but in that so solemn among the Prophets of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence their prophecies are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vision and each prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Seer and so 't is generally taken in this book and is best explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit ch 1. 10. This joined here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes either a distant matter or a distant Vision from the former and having no Accusative case after to restrain it it is a general title belonging to the whole passage after it as farre as that Vision goes For it hath formerly been said that these Visions were delivered at several times see the Praemonition At what distance or space one from another or in what order distinctly they were received it is uncertain save only that they were not before Claudius nor after Domitian But for the completion there is no necessity that that should begin at the end of the completion of the former that is that the destruction of the Jews here represented in this Vision should not commence till after the judgement threatned ch 2. 3. to the Churches as it might be conceived to doe if the whole book were but one continued Vision it being very possible that that which should first come to passe might by God be chosen to be matter of a second Vision nay that the same thing might be severally represented by God and so made the matter of several Visions V. 2. One sat on the throne Who this person is which is here in Vision brought in sitting upon the throne will be best understood by those that sit upon the four and twenty thrones round about him ver 4. That God the Father coming to judgment and his saints as assessors about him are meant by the representation there is no doubt The whole question is who they are which are here used to represent and signifie these And it might be thought to be the head of the Sanhedrim at Jerusalem or some other Consistory which thus sat in council the head in the midst in a chair or throne and the members chief Priests Elders and Doctors of the Law on each side of him in so many chairs also But the number of the assessors here will not then agree to it there being then 70 persons in the Sanhedrim and 23 in the lesser Consistories And though perhaps the Elders in the Sanhedrim made up that number of 24 yet there were chief Priests and Doctors of the Law which sat in the Sanhedrim as well as they But if we applie it to the Christian Church which hath much of likenesse with and seems to have been copied out from that pattern of the Jewish Sanhedrim but differs from it in some lesse weighty inconsiderable circumstances such is the number of assessors then it will accord very well And the first constitution of this Church being at Jerusalem and that place being nearly concerned in the judicature which is here represented and James the first Bishop there being by them put to death and that a special ingredient in their destruction saith Josephus and Eusebius that place will in all probability be the scene of this representation and the Christian Bishop thereof will be he that here sitteth upon the throne or Bishop's chair this Bishop sitting in council as Act. 15. we know he was and with him the Apostles those that were at Jerusalem and the Bishops of all Judaea the Bishop of
unlimited jurisdiction like other Apostles and consequently had as much to doe at Jerusalem to which as at Antioch from which they were sent Secondly that Jerusalem being the place from whence the Gospel first went out and began to be preached and the faith being from thence sent out to all other Churches it was very reasonable that all other Churches at that time especially whilst the Apostles resided there should look upon that as the chief mother-city of all Christians And in that respect although Antioch was the Metropolis of Syria and that which had the third place of all the world that was under the Roman power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus De bell Jud. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it may truly be said of Jerusalem at that time that it was the Metropolis of that Metropolis and accordingly 't is the affirmation of Agrippa in Philo concerning Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is the Metropolis not only of one Province or Region Judaea but also of most others because of the Colonies which it sent out to AEgypt Phoenicia Syria and Coelosyria and to some farther removed Pamphyla Cilicia c. Which being supposed this question being sent from Antioch the Metropolis of Syria there is no reason but they that brought it being themselves not Messengers but solemnly Apostles equal to any others though they came later in and being as able to speak from their own knowledge to the point in hand as any and so speaking at large Act. 15. 12. and indeed sent this journey by immediate commission from heaven Gal. 2. 2. should be reckoned together with those other two Apostles that before were there and considered in the same capacity with them And then supposing as I now doe that this representation here is copied out from that Council of Jerusalem which alone is mention'd in the story of the Scripture there will be small doubt but these are two of the living creatures here mentioned V. 7. First beast was like Of these four likenesses here 't is first observable from the Rabbins Aben Ezra c. on Num. 2. that they were those that made the four Standards of Israel viz. the likenesse of a Lion in the Camp of Judah of a Man in the Camp of Reuben of an Oxe in the Camp of Ephraim of an Eagle in the Camp of Dan and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures Psal 68. 10. are said to be those ensignes or standards in their Camps but by us rendred thy congregations see A. Masius on Joshua c. 6. 9. Secondly it is evident that these four resemblances are the same that are set down Ezech. 1. 10. All the difference is that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calf which is not there but as in Numbers before an oxe in stead of it But that will be easily salved For in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bull oxe calf signifie the same thing See St. Augustine Quaest l. 2. qu. 25. Vitulos appellant AEgyptii grandes boves ut nos Poeni Pullos gallinas cujuslibet aetatis The Aegyptians call great oxen Calves c. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for an horse or mare which literally notes a foale and puella a little wench for a woman great with childe Fast 2. and Horat. Od. l. 3. od 22. and many the like In that place of Ezechiel 't is certain that the Cherubims or Angels that attend on God are signified and so here supposing him that sits on the throne to be God these in the midst and round about the throne must needs be the Angels also But because God is here represented in this Vision by the Bishop of Jerusalem sitting in Council with the four and twenty Elders or Bishops of Judaea on so many Chaires or seats on each side of him this resemblance in proportion must be held for these four living creatures also to signifie as was said those four Apostles in this honourable relation as the standard-bearers of the Christian Israel they that thus travailed to plant and defend and contend for the Christian faith over all Judaea and in other cities where the Jews were and as long as they would endure to hear it not departing to the Gentiles but being so rejected by them and persecuted they are now fit to be next to God about this throne for the judging of the Jewes And that which some learned Jewes have observed to be the meaning of those hieroglyphicks those four likenesses on the standards all together will here be applicable There is little sense in that of Aben Ezra that the Man was in Reuben's standard because he found Mandrakes c. or in that of the Talmudists that there are four proud creatures in the world the Lion among wilde beasts c. All which are vaine and ridiculous And the account which Photius gives of this matter Epist 157. is little better The most sensible explication of the hieroglyphick given by them is that by the slowness of the Oxe the anger of the Lion the swiftness of the Eagle and the humanity mercy kindness of the Man is meant the representation of God as he was at first towards the Fathers in the wilderness and to their posterity ever after and even now when he comes to execute vengeance on them most remarkably slow to anger and swift to mercy the same in effect which is attributed to God by Joel when he is considered in this very businesse of punishing this people in the great and terrible day of the Lord Joel 2. 13. the subject of this ensuing Vision As for the truth of that which is thus supposed to be represented by it viz. the great patience and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God express'd in the inflicting of these his judgements on the obdurate Jewes and the wonderfull mercy in delivering the penitent believers I shall onely transcribe one passage from Eusebius being his observation after the setting down of the story to this very purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is but justice to adde the mention of that which will set before mens eyes the great mercy of the all-gracious providence of God which forty years after their crucifying of Christ deferred the destroying of them in which time saith he many Christians Apostles and others James the Bishop of Jerusalem c. being then alive and among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were as a strong hedge or wall to the place and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he God's visitation did yet endure with much patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word compounded of the two things signified by the Oxe and Lion the slowness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Oxe and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if so be at length repenting of what they had done they might so obtain
them that is Goths and Vandals c. as with Satyrs and Owles Zim and Ohim c. 3. For all nations have drank of the wine of the wrath of her fornication and the Kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies Paraphrase 3. And this is a most just punishment of her foul Idolatrics which she hath infused into other Nations as far as her power extended and of her great pride and luxury the expences laid out on which were the inriching of the Merchants of other Nations which brought in fewel to the feeding materials to the supporting of it 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Paraphrase 4. And another voice methought I heard warning all Christians to come out of her that is first to abstain strictly from all communicating with her sins contrary to what the looser sort of Christians did and secondly to depart out of the city as the Emperor Honorius and the Bishop Innocentius did to Ravenna at the time of Alaricus's siege and thirdly to flie to the Basilica or Christian Church at the time of plundering or destroying Rome as the Christians did as the only way of rescuing them from the destruction 5. For her sinnes have reached unto heaven and God hath remembred her iniquities Paraphrase 5. For the voice or crie of her sinnes is come to heaven and now the vengeance is come upon her 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Paraphrase 6. Now she shall be payed for all her provocations and as she hath meted to others the Christians persecuted by her so shall it be by the Goths c. meted to her with advantage she hath mixed a poisonous cup a mixture of wine and myrrhe in seducing some and persecuting others and now she shall have twice as much bitternesse provided for her 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a Queen am no widow and shall see no sorrow Paraphrase 7. For all her pride and luxury and haughtinesse and blasphemy in calling her self Eternal and pronouncing that she should never be subdued see Isa 47. 7 8. now she shall see she is mortal and subject to be overcome as well as others 8. Therefore shall her plagues come in one day death and mourning and famine and note b she shall be utterly burnt with fire for strong is the Lord God who judgeth her Paraphrase 8. For as a punishment of her pride and huge opinion of her self that she should reign for ever on a suddain all together shall an huge vastation come upon her a plague a slaughter and a famine and a burning of the city a third part of it ch 16. 19. 17. 16. see note on ch 17. e. and all this a visible judgment of God upon her in whose hands are all the creatures ready press'd for his service to execute his vengeance on his enemies 9. And the Kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoak of her burning Paraphrase 9. When this comes to passe then shall those of the ten kingdomes which have continued under her obedience and joyned with her in her idolatries and luxuries see 1 Tim. 5. c. lament and mourn for her but not be able to assist her 10. Standing afarre off for fear of her torment saying Alas alas the great city Babylon that mighty city for in one hour is thy judgment come Paraphrase 10. But on the contrary forsake be afraid of bringing her any relief the destruction coming so suddainly and irresistibly see note on ch 17. c. upon her 11. And the merchants of the earth shall weep and mourn over her for no man buyeth their merchandise any more Paraphrase 11. And some losse this will be to the merchants v. 3. who will have many commodities lying on their hands without any vent no body being so rich and so vainly luxurious as these that are now destroyed 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all Thyine-wood and all manner vessels of ivorie and all manner vessels of most precious wood and of brasse and iron and marble Paraphrase 12. None trading so much in all the bravery of attire and of houshold-stuffe buying all that any would bring of any of these kinds 13. And cinnamon and odours and ointments and frankincense and wine and oile and fine flour and wheat and beasts and sheep and horses and chariots and note c slaves and souls of men Paraphrase 13. Of perfumes and festival plenty of pompous attendants and addition of horses and chariots and of hired servants and bond-servants 14. And the fruits that thy soul lusted-after are departed from thee and all things which were dainty and goodly are departed from thee and thou shalt find them no more at all Paraphrase 14. Now is the enjoying of those things which thou lovest best interdicted thee and all the instruments of thy luxury and bravery thy Epicurisme and thy pride have forsaken thee never to return again noting that Rome shall never be either the harbourer of heathen Idols or the seat of the Empire any more see v. 21. 15. The merchants of these things which were made rich by her shall stand afarre off for the fear of her torment weeping and wailing Paraphrase 15. And when the merchants hear the news they shall stop their course and divert to some other place and doe the same thing as if they were afraid of falling under the same calamities by approaching near her 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls Paraphrase 16. And make complaints that they have lost such an excellent customer so suddainly 17. For in one hour so great riches is come to nought and every ship-master and all the company in ships and sailers and as many as trade by sea stood afarre off Paraphrase 17. And the same is the case of the marriners whose wealth is in the sea there being now no occasion of such resort to this place 18. And they cried when they saw the smoke of her burning saying What city is like unto this great city Paraphrase 18. And therefore they bewail her former greatnesse and their own losse in her destruction 19. And they cast dust on their heads and cried weeping and wailing and saying Alas alas that
salvation 348. 1. chief Captain 261. 1. chief Captains 892. 2. Captains of the Temple 260. 1. Captive into all nations 256. 1. taken Captive 478. 1. leadeth into Captivity 914. 1. Garnal 587. 1. Carried Stephen 359. 1. Cast down 576. 2. Cast out 356. 1. 846. 1. Cast out Devils 53. 1. Cast out your name as evill 210. 2. Castle 261. 1. without a Cause 314. 2. a Cast-away 541. 2. Ceased from sin 803. 1. without Ceasing 383. 1. two Chaines 436. 2. by Chance 226. 1. Change the glory 444. 1. was Chargeable 589. 2. straightly Charged 50. 1. Charity 873. 1. Chastise 263. 1. Chief of Asia 413. 2. Chief men among the brethren 399. 2. Chief Pharisees 239. 1. Chief Priests 151. 2. Chiefly 452. 1. Cherubims of glory 455. 2. saved in Child-bearing 690. 1. Children of God 26. 2. 832. 2. her Children 844. 2. Children of the Kingdome 832. 2. their own Children or others 89. 1. Children of wrath 549. 1. your Children 69. 1. Children in the market 62. 1. Children of the bride-chamber 49. 1. 275. 2. Chosen 67. 2. 792. 1. 793. 1 2. 794. 1. 851. 2. Chosen us in him 616. 1. 793. 2. Christ 368. 1. 605. 2. 680. 2. 828. 2. in Christ 616. 2. 621. 2. a man in Christ 591. 1. 862. Christ is in you 593. 1. false Christs 121. 1. Church 350. 1. 566. 1. whole Church 350. 2. Church of the living God 693. 2. in every Church 394. 2. Circumcision 643. 2. Citie 945. 1. all things are Cleane 229. 2. Cleane every whit 309. 1. Cleophas 266. 1. Cloak 31. 1. 714. 1. Cloak of covetousnesse 666. 2. Clothed 806. 2. Cloud 333. 1. 763. 1. under the Cloud 543. 1. cometh with Clouds 868. 1. Coat 31. 1. Cock-crowing 173. 2. a Colonie 635. 1. Colossians 649. Come together 7. 1. till I Come 329. 1. he that should Come 59. 1. world to Come 59. 1. 70. 2. Come to Christ 286. 1. Cometh 856. the Lord Cometh 566. 2. 852. 2. Cometh with clouds 868. 1. Cometh into the world 269. 1. Coming of the Lord 679. 1. 784. 1. Coming of Christ 119. 1. 812. 1. Coming in his Kingdome 85. 2. Comfort in the holy Ghost 312. 2. Comfort 312. 1. 316. 1. Commanded them 901. 1. great Commandment 108. 2. new Commandment 827. 1. old Commandment 826. 1. 827. 1. Epistles of Commendations 573. 1. Common and unclean 532. 2. Communication 564. 2. corrupt Communication 628. 2. Communion 339. 1. 594. 2. Communion of the body 131. 2. not to Company 522. 2. by Companies 154. 2. Compelled 138. 2. 599. 2. lust Conceiveth 675. 2. Concision 643. 1. Conclude 456. 2. Condemnation 849. 2. fall into Condemnation 785. 1. greater Condemnation 779. 1. Condemned of himself 721. 2. Conduct 566. 1. Confesse your faults one to another 786. 2. Confidence 731. 1. 753. 1. 757. 1. 832. 2. having this Confidence 638. 2. for Confirmation 593. 2. 699. 2. Confirmed 513. 1. Conflict 666. 1. Conscience seared 696. 1. with one Consent 239. 2. Considered 383. 2. it is Contained 792. 1. Content 704. 1. Contention 666. 1. Continue 913. 2. Continual coming 249. 2. if they Continue 690. 2. end of Contradiction 513. 2. 592. 2. 699. 2. â—ut Contrary-wise 601. 1. Convenient day 154. 1. not Convenient 444. 2. Conversation 644. 2. Convince gain-sayers 316. 1. Corban 79. 1. 743. 2. Corinthians 510. second to the Corinthians 568. Corrupt 446. 1. Corrupt the word 572. 2. Corruptible crown 540. 1. not Corruptible 797. 2. Corruption 478. 1 2. 525. 1. 800. 1. 801. 1. 810. 1. for Corruption 815. 1. first Covenant 748. 1. Covenant-breakers 446. 2. Covetousnesse 445. 1. 526. 2. 666. 2. thy Counsel determined 344. 2. Counsellor 181. 1. Counted to him for righteousnesse 605. 2. Countrey 154. 2. farre Countrey 242. 1. Countreymen 667. 1. Course 713. 1. Course of Abiah 187. 1. Course of nature 779. 2. finished our Course 419. 1. taken in their own Craftinesse 518. 2. Creation 651. 2. Creature 477. 2. every Creature 182. 1. bear his Crosse 323. 1. Crown 667. 2. 713. 2. Crowns of gold 884. 1. 920. 1. many Crowns 877. 1. Crucify afresh 739. 1. Crucified among you 604. 2. Cried 292. 1. Cubite 38. 2. Cup of blessing 545. 2. Curious arts 412. 1. Curse father or mother 79. 1. receit of Custome 48. 1. Cut asunder 124. 2. Cut to the heart 348. 1. Cut off 611. 1. Cymbal 554. 1. D. Damnation 499. 2. eat and drink Damnation 132. 2. Darknesse 823. 1 2. Day 518. 1. 751. 1. 819. 1. great Day 947. 2. an high Day 323. 2. Day-spring from on high 192. 1. Day is at hand 501. 2. Day of Christ 672. 1. 751. 1. Day of judgment 834. 1. Day of the Lord 679. 1. 751. 1. 820. 2. great Day of God 893. 2. that Day 172. 1. 317. 2. to Day or tomorrow we will 782. 2. Day of vengeance 893. 2. Day of visitation 795. 1. last Daies 338. 1. 784. 1. ten Daies 875. 2. in these Daies 189. 2. in those Daies 189. 2. Daily bread 35. 2. Day-starre 813. 1. Deacons 637. 1. Dead 241. 1. 563. 1. Dead bury their Dead 46. 1. baptized for the Dead 563. 1. Dead to the law 468. 2. 469. 1. Death and hell followed 891. 1. second Death 939. 2. shadow of Death 192. 2. sin unto Death 841. 1. Debt 92. 2. Decease 221. 1. 812. 2. Deceipt 666. 1. Deceive you with vain words 873. 1. Deceive our selves 823. 2. many Deceivers 827. 1. Deceivings 815. 1. Declare his righteousnesse 456. 1. the Deep 218. 2. 590. 1. Defile 780. 1. Defile the Temple of God 518. 1. Defiled 156. 1. 320. 1. Defraud 165. 1. Delicacies 699. 1. Deliverance 344. 1. Delivered 687. 2. Demonstration of the spirit 515. 1. Deny 254. 1. Deny himself 85. 1. Depart 309. 1. 638. 1. 680. 1 2. Depth 811. 1. 878. 1. Depths of Satan 878. 1. Deputy 387. 1. Despised moses law 753. 1. done Despight to the spirit of grace 753. 1. Despightfull 446. 2. Destroy 729. 2. Destroy the earth 908. 2. him shall God Destroy 518. 2. not Destroyed 576. 2. Destroyer 545. 2. Destruction of the flesh 523. 2. Devill 21. 1. is of the Devill 832. 2. hath a Devill 291. 2. Devotions 405. 1. a Devout man 366. 1. Devout men 366. 2. Diana 413. 1. making a Difference 854. 1. there is Difference 534. 1. Dignities 850. 2. Diotrephes 846. 2. Dip 310. 1. Discerning 549. 2. Disciples 25. 1. 74. 2. 350. 1. heal Diseases 53. 1. Disfigure their faces 35. 2. Dishonor his body 656. 2. Dishonoreth his head 547. 1. Disobedient 390. 2. 801. 1. Dispersed among the Gentiles 292. 1. Disputations 503. 1. Disputer 513. 1. Disputing with Stephen 514. 1. without Distraction 534. 1. Distresse 409. 1. not Distressed 576. 1. Divider 534. 2. Dividing 534. 2. rightly Dividing 709 1. Divisions 19. 1. the Divine 863. spirit of Divination 403. 1. Doctors 360. 1. Doctrine 699. 2. Doctrines 655. 1. Dominions 499. 1. 651. 1. Dore opened
revelation of John 862. Jot 29. 1. Joy 504. 2. Joy in the holy Ghost 504. 2. fitly Joyned 627. 1. Is 74. 1. this Is 131. 1. Iscariot 54. 2. Judas of Galilee 348. 2. Jude 847. Judge 307. 2. 449. 1. 522. 2. 529. 1. 655. 1. let no man Judge you 778. 2. Judged 454. 1. Judged according to men in the flesh 465. 2. Judgest another mans servant 778. 1. Judgment 68. 1. 112. 2. 454. 1. his Judgment taken away 361. 2. my Judgment 532. 2. I give my Judgment 658. 2. of Judgment 316. 1. Just 456. 2. Just man 7. 2. Justified 62. 1. 454. 1. 462. 1. Justified in the spirit 695. 1. K. Keep my saying 314. 1. Keep his word 824. 2. Keyes of the Kingdome 84. 2. Kill one another 889. 1. ye Kill and desire to have 784. 2. is King 554. 2. every King of beasts 780. 1. all the Kindreds of the earth 856. 1. King of the Jews 10. 1. make him a King 285. 1. Kings 892. 2. Kings and Priests 866. 2. Kings of the earth 892. 2. 908. 2. many Kings 904. 2. Kingdome of God 677. 1. Kingdome of heaven 14. 2. coming in his Kingdome 85. 2. Kingdomes of this world are become the Kingdomes of God 907. 2. holy Kisse 509. 2. Know God 443. 1. 833. 2. Know that we have known him 824. 2. Know ye not 538. 2. to Know somewhat 513. 1. Know my voice 287. 1. Knowest the will 450. 1. Knowledge 513. 1. 580. 1. 620. 2. 736. 2. 798. 1. 810. 1 2. 8â—0 1. 873. 1. 878. 1. according to Knowledge 798. 1. all Knowledge 810. 2. in Knowledge 660. 1. indued with Knowledge 779. 1. Knowledge of the truth 752. 2. form of Knowledge 810. 2. Knowledge falsely so called 513. 1. 811. 1. Known openly 291. 1. had not Known 469. 2. L. Labour 286. 1. 666. 1. 920. 1. Labour among you 673. 2. Labour in the Lord 508. 1. Lacking 168. 2. Lady 844. 1. Lake 218. 2. like a Lamb 914. 2. pretious bloud as of a Lamb 356. 1. Lamps 884. 1. Land 11. 1. 130. 2. 239. 2. 894. 1. Land of Judah 11. 1. Lanthorn 320. 1. Laodicea 881. 1. from Laodicea 661. 1. how large a letter 612. 2. Last daies 338. 1. 712. 2. 784. 1. Last time 119. 2. 338. 1. 817. 1. 827. 2. first shall be Last 165. 2. Law 26. 2. 301. 2. know not the Law 292. 2. Law hath power over 468. 1. Law in the members 471. 1. Law of sin 472. 1. 476. 1. strive Lawfully 539. 1. Lay not this 357. 2. not the Least 11. 1. Leven of the Sadduce 583. 1. Leaves for healing 948. 2. Led by the Spirit 223. 1. Lest 348. 2. Letter 28. 1. 612. 2. by Letter 680. 1. a Lie 455. 1. to Lie 347. 1. Lied unto God 838. 2. a Lier 829. 1. make him a Lier 823. 1. Liers 717. 1. Life 798. 2. 915. 2. this Life 348. 1. tree of Life 947. 2. Lifted up 795. 2. Light 823. 1. true Light 827. 2. Like-minded 641. 2. Likenesse 640. 1. another mans Line 587. 2. Linen clothes 324. 2. mouth of the Lion 714. 2. fruit of our Lips 769. 1. a Little lower 729. 2. profiteth Little 656. 2. 696. 2. Live 668. 2. in him we Live 407. 2. Live together with him 673. 1. once Lived 470. 1. Living water 278. 1. Locusts 16. 2. 897. 2. Lodge 221. 1. suffereth Long 554. 1. Long-suffering 456. 1. Look for 820. 2. Look up 159. 1. Look upon a woman 30. 1. I looked 883. 1. Loose 326. 2. 360. 1. the onely Lord 850. 1. the Lord is with thee 189. 2. as being Lords 805. 1. Lords day 934. 1. Lords supper 132. 2. Lose 85. 2. suffer Losse 517. 1. Love 873. 1. first Love 872. 1 2. Love of Christ 655. 2. Love without hypocrisie 873. 2. perfect Love casteth out fear 824. 2. to Love 312. 1. Love not the Lord 563. 1. Loved this present world 692. 1. Lovest thou me 328. 2. made Low 773. 2. a little Lower 729. 2. filthy Lucre 806. 1. Lunatick 88. 2. Lust 470. 2. 669. 1. Lusteth to envy 782. 1. M. Macedonia 685. 1. he is Mad 147. 1. Made you overseers 417. 2. Made to be taken 815. 1. Magdala 81. 2. Magog 942. 1. Majesty 812. 2. Maintein 721. 1. Malefactors 264. 2. Mammon 113. 1. 244. 1. ordinance of Man 477. 1. son of Man 67. 1. 83. 1. Man of sin 680. 2. Manger 196. 1. made Manifest 518. 1. 578. 2. Manifestation 477. 2. hidden Manna 876. 2. what Manner of man 773. 2. Many 463. 2. 904. 2. before Many 350. 1. punishment inflicted of Many 572. 1. Maranatha 566. 1. the Mark 644. 2. Mark in their right hand 916. 1. Market 157. 1. Marriage 49. 1. 106. 1. Marriage is honorable 767. 1. forbidding to Marry 696. 1. Mars-hill 406. 1. one is your Master 778. 2. be not many Masters 778. 1. a Matter 414. 2. in a Matter 670. 1. according to Matthew 3. a Measure 891. 1. in the Measure 625. 1. our Measure 587. 2. sat at Meat 130. 2. Meats 768. 2. Meditate 697. 1. spirit of Meeknesse 612. 1. Melita 433. 1. Melt with fervent heat 819. 1. Memorial 367. 1. after the manner of Men 466. 1. 564. 2. Mercy 113. 1. Mercy-seat 748. 2. Middle wall of partition 111. 2. 619. 1. in the Midst 264. 2. in the Midst of the throne 884. 1. Mightily 409. 1. Mighty men 892. 2. Mighty through God 587. 1. a Mile 32. 1. Milk of the word 792. 1. Minister 217. 1. Minister about holy things 286. 1. Ministery 662. 2. Ministers of the word 186. 2. Ministration 188. 2. Ministred to my want 552. 2. Minstrels 49. 2. Miracles 551. 2. Mischief 388. 1. not being Mixed 733. 1. cruel Mockings 758. 2. Moloch 356. 2. summe of Money 356. 1. thy Money perish with thee 523. 1. Money-changers 103. 2. Moon 898. 2. More 32. 2. More then 444. 1. giveth More grace 782. 1. Morning starre 879. 1. body of Moses 851. 1. Mote 40. 1. holy Mountain 807. Mourn 522. 2. Mourned 90. 1. Mouth speaking great things 913. 2. out of their Mouthes 902. 2. Multitude 260. 1. Multitude of the disciples 350. 1. some of the Multitude 414. 1. Murtherers 420. 1. Mustard-seed 236. 1. Myrrhe 11. 2. Mystery 929. 2. Mystery of godlinesse 695. 1. Mystery of iniquity 682. 2. Mystery of his will 616. 2. 652. 1. a great Mystery 798. 1. N. Naked 734. 2. Name of the beast 916. 2. for the Name 846. 1. new Name 876. 2. number of the Name 916. 2. Named of him 652. 2. not so much as Named among the Gentiles 522. 1. Names 334. 1. Names of blasphemy 912. 1. call by their Names 301. 1. Names are not written 913. 2. Nations 121. 2. 140. 1. 257. 2. 908. 1. all Nations 168. 2. Nature 548. 2. course of Nature 779. 2. by Nature children of wrath 549. 1. against Nature 549. 2. Natural face 773. 2. Nazarite 11. 2. Necessary 399. 2. Necessary uses 722.
〈◊〉 〈◊〉 †and I know the father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hold oâ—â— soule in suspence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * was or was spoken †was when he first Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * At length after this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * he will escape 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †glad for you that you may believe that I was not there but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * to those that were about Martha and Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he have died or â—e dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * shall not die for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or thinking supposing for the Syriack and some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †tomb or monument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * wailing and the Jews that were assembled to her wailing he groaned in spirit and troubled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †he already smells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in some copies as also in the Syriack and old Latine Nonnus these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are left out * he comes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lay at meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * she hath observed this for the day of my embalming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Blessed in the name of the Lord be he that cometh the King of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the whole world for most ancient copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †surprize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * they see not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †glory of men more then the glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or keep them not for the Kgs MS and the old Greek and Latine read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Syriack and other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * being come or in supper time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deliver him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * came forth from God and departeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †linen cloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hath been washed hath no need but that his feet be washed but is all clean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †own garments and was lain down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * the Apostle greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * lying in Jesus bosome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †at the breast of Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * having dipt I shall deliver the piece or crust of bread and having dipet he gave the crust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †crust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * purse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †crust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * shalt have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Believe 〈◊〉 God and believe 〈◊〉 me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †If not I had told you that 〈◊〉 go For 〈◊〉 Kings 〈◊〉 and the â—â—tient Gr. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or to 〈◊〉 pare For the Gr. Lac. MS. 〈◊〉 divers others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †but if 〈◊〉 for the works themselves believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Paraclete †therefore he abideth with you and shall be among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * orphans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †for I live and ye shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what is the matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * observe my word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * while I aâ—ide with â—ou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Paraclete â—he Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †giveth it â—ve I it to â—ou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 the 〈◊〉 for 〈◊〉 King's 〈◊〉 and anâ—â—â— Greek 〈◊〉 Latine and most others leave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh and can find nothing in me for the antient Greek and Latine MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Wil purge the antient Gr. Lat. MS. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †You are already pure because of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * And ye shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Observed * Pretenk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hath doâ—â— they should have no fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 22 23. †But that the word written in their law might be fulfilled they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Paraclete shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * scandalized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Shall seem to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Offer God an oblation of worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ But I spake not these things to you from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Paraclete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †And he when he comes shall convince the world conâ—erning sinne and concerning righteousnesse and concerning judgment * But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Receiveth The ancient Gr. Lat. MS. and most other read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ye see me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †I go in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 23 and 30. * Fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See note on c. 7. a. * may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * They know thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Whom thou hast sent Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * That I should doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I have been glorified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer for that which for others I cannot pray a prayer for their constancy in persecutions v. 15. and continuance in the faith and union with me v. 12. this I can ask only for believers for they only are capable of it not for the world of impenitent unbelievers who will be sure to despise and trample on and persecute them v. 14. for
famous and for which Gods judgments remarkably fell upon them and must in like manner be expected to fall on Christians that are guilty of them To these S. Chrysostome applies the phrase Tom. 11. p. 24. l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that exceeds the laws set by God desires strange and not regular things I shall here adde how the Bishops of our Church in the daies of Henry 8. thought fit to interpret or paraphrase this place in the book named A necessary Doctrine and erudition for any Christen man in the discourse of Matrimony where falling on mention of this text of Scripture they thus express this part of it that no man should craftily compass and circumvent his brother to obtain his fleshly lusts where it is evident what they understood by the whole phrase particularly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to obtain his fleshly lusts agreeably to what we have here noted V. 9. Taught of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taught of God Joh. 6. 45. of which see there Note d. Yet some difference there is There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiarly God the Father as appears v 37 39 44 65. and so the taught of God are the followers disciples of him who as being first such having that honest heart which hath alwaies been taught them by God and by his preventing grace wrought in them and accepted by him doe when Christ is revealed to them constantly receive and entertain him But here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seems rather to signifie Christ speaking of that which was not in them till they were Christians viz. brotherly love at least was taught them and required of them most eminently by Christianity Thus in the Epistle of Pope Gregory the ninth to the University of Paris about Aristotles works nec Philosophos se ostentent sed satagant fieri Theodidacti Let them not boast that they are Philosophers but let them be content that they are or endeavour to be Gods scholars that is Christians instructed by the tractates of holy Fathers as there it follows And therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the loving of one another may either be a notation of the End or onely of the Effect and it is uncertain which The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear either If it be the End then the sense is that to this especially is their Christianity designed that they love one another their being Christians obliges them expressly to that and makes his exhortation to it unnecessary Thus S. Chrysostome applies the words of the Prophet they shall be all taught of God to the perspicuity and plainness of the Evangelica◠precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Apostles as common Doctors of the world proposed to all things perspicuous and manifest of themselves that every one might by bare reading learn them and to this the Prophet agrees saying They shall be all taught of God and shall not say every one to his neighbour c. If it be the Effect then the meaning is that by there having been thus formed by the Christian faith they doe already see ver 18. perform this and therefore need no exhorting to it V. 13. Are asleep That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep signifies to die to depart out of this world according to the Scripture-style there is no question Onely two things are here to be observed first that the word which is in the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense those that have fallen asleep is in the Kings MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that sleep in the present to note simply those that die not onely those that are already dead but that die daily remembring withall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sleep is the word which is proper to express the death of the righteous whose death is but a repose of their bodies in their graves or dormitories and a rest of their souls in Gods hands secondly that the men here peculiarly spoken of are those that die in the cause or for the faith of Christ That sure is express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that sleep through Jesus that is by occasion of him or for Christianity sake And so signifies those that have been persecuted and died either by the hands of the persecutors or before the time comes of Christs destroying the persecutors and releasing the persecuted by that means And the considering of this will give us the occasion of this discourse and of that concerning the times and seasons following it ch 5. 1. That the Christians at Thessalonica were sorely persecuted by the unbelieving Jewes and haled and dragg'd to the Roman Officers as disturbers of the civil peace hath been evidenced Note on ch 2. h. Against these persecutions the Apostle designed to confirm and comfort them by this Epistle And the direct way of doing it was to put them in mind of what he had told them when he was with them that Gods judgments should shortly seize upon the unbelieving Jews their persecutors chap. 2. 16. and bring them relief by that means Of this he speaks as of a thing known to them ch 5. 1. But yet one objection there was either express'd by them or foreseen and here answered by him viz. that this deliverance being not yet come some of the faithfull either were daily put to death by the Roman Officers upon the Jewes instigation for the accusations brought against them were capital Act. 17. 6 7. and so were not thus rescued or else did daily die before this promised deliverance came And to this the Apostle gives answer here that they should not be discouraged or grieve for those which thus died especially in the cause of Christ because their souls being by death brought to their harbour and their crown the sooner their bodies which alone were supposed to be the sufferers were no way losers by it being sure to be raised by Christ whose resurrection converted his death into advantage to him and that so speedily at the sound of the dooms-day trumpet that they which should then be found alive which have never died should have no advantage of them but on the other side they that were dead for the faith of Christ should first be raised before they that were remaining alive should be caught up with Christ And this was full matter of comfort to them and answer to the objection After which he fitly resumes the discourse of the times and seasons of the vengeance on the Jewes and deliverance of the faithfull by that means ch 5. 1. And so this is a perspicuous account of the coming in of this discourse of the Resurrection in this place CHAP. V. 1. BUT of the note a times and the seasons brethren ye have no need that I write unto you Paraphrase 1. But concerning that notable time or season of Christ's coming in judgment